THE LIBRARY

OF

THE UNIVERSITY

OF CALIFORNIA

PRESENTED BY

PROF. CHARLES A. KOFOID AND

MRS. PRUDENCE W. KOFOID

KWANG TUNG

OR

FIVE YEARS IN SOUTH CHINA.

KWANG TUNG

OR

FIVE YEARS IN SOUTH CHINA.

BY

JOHN A. TURNER,

WESLEYAN MISSIONARY.

With Original Illustrations, Map, and Index.

LONDON :

S. W. PARTRIDGE & CO.,
8 and 9 PATERNOSTER ROW.

c/?3f .^

TO

MY BELOVED FATHER,
MY DEVOTED WIFE,

AND TO THE MEMORY OF

MY MOTHER.

KjT$

INTRODUCTION.

TZWANG TUNG, Canton, or the Broad East, is the
province of which the City of Earns, known among
foreigners as Canton, is the capital. Western traders visited
it as early as sixteen hundred years ago, and for centuries
it was the only point of contact between China and other
countries. At Canton also those events took place which
led to the war known as the Opium War, and the consequent
breaking down of the nation's exclusiveness.

The following chapters contain a description of missionary
life and work in this province, together with some informa-
tion about the history, religions, manners, and customs of
the natives; the manufactures and trade of China; town
and country life ; conditions of travelling in the South ; the
character of the people; and the prospects of Christian
missions among them. An account of Hong Kong and
Macao is also included.

The book is mostly based on personal observation and
experience; but Dr Williams' standard work The Middle
Kingdom, The Records of the Shanghai Conference, 1890, and
other works have been carefully studied. In compiling the
chapter on Religions, use has been made of Dr Legge's

M^nyyy

viii INTRODUCTION.

Religions of China, Douglas on Confucianism and Taoism,
Bears Buddhism in China, Eitel's Fung Shut, &c. Children
reading this book may omit Chapters IV., VI., and VIII.

If the work serve to instruct any, and to stir up an
increased interest in the Chinese people, and Christian effort
among them, the labour expended during a long convalescence
will not be in vain.

I am indebted to my sister for her help in correcting
these pages.

JOHN A. TURNER.

Wellingborough,
August 1894.

CONTENTS.

CHAPTER I.— VOYAGE OUT. page

Port Said — Suez Canal — Penang — Singapore — Chinese Deck Passengers —

Stormy Seas — Hong Kong, ...... 15

CHAPTER II. -CANTON AND ITS SIGHTS.

The Wharf— Streets and Shops — Temples — Execution Ground and Prison-
City Walls — Five Storey Pagoda — Goddess of Mercy — Fires — Divining —
Tartar Garrison — Water Clock — Flower Gardens — Honani Temple —
Open Country, ........ 23

CHAPTER III.— LIFE IN CANTON

Sunday Services— Missionary Conference — Christian Wedding Feast— New

Year Festivities — The Opium Question, . . . . .38

CHAPTER IV.— RELIGIONS OF CHINA.

State Religion : — Life of Confucius — His Teaching — Editing the Ancient
Books— Filial Piety. Taoism :— Life of The Old Philosopher— His
Teaching — Degenerate Followers — Magic — Idolatry — Taoist Tracts —
Fung Shui and Lucky Sites. Buddhism : — Life of Sakya Muni— His
Teaching — Missions to China — Idolatry — Prayer — Goddess of Mercy —
Amitabha — Nirvana — Effects of Buddhism — Pagodas. Mohammedans,
Jews, ........ .49

a Contexts.

CHAPTER V.— SHIU KWAN : A MISSION STATION IN

THE INTERIOR. page

Boat Journey — Ying Tak — Sliiu Kwan — The Language —Postal Service —
Mission Work— Ma Pa Hii— Mong Fu Kong— Coal Mine— Fever-
Insects — Animals — Birds — Reptiles — Return to Canton, . . .66

CHAPTER VI.— INDUSTRIES, TRADE, AND ADVANCE.

Porcelain — Metal Work — Silk Embroideries — Woodwork — Curious Exports

— Mint — Mines, Arsenals, &c. — Audience with the Emperor, . . 78

CHAPTER VII.— SCENES AND ADVENTURES NEAR SHIU KWAN.

Storm in the First Pass — Rural Scenes — Remarkable Caves — Friendly
Officials — A Narrow Escape — Departed glory of a great Buddhist
Monastery, ......... 87

CHAPTER VIII.— HONG KONG DESCRIBED.

Scenery — History — Population — Trade — Religious Societies — Education —

Enterprise — Morals — Mission Work, . . . . .97

CHAPTER IX.— FATSHAN: A CHINESE MANUFACTURING

TOWN.

Perils of Water— Slipper Boat Journey — The Town — Rice-growing — Fish-
rearing — Silk Culture— Tea — Floods and Fire, . . . .111

CHAPTER X.— MISSION WORK IN FATSHAN.

The Streets — Beggars — Ferry-boat — Christian Chapel — Gay Scenes — Street
Chapel —Heathen Audience — The Hospital, need and work of — Robbers
at— Some Results of Mission Work, ..... 122

CHAPTER XL— SCENES AT FATSHAN AND MACAO.

Beating a Criminal — Paper Mill — Trees aud Fruits — Funeral Ceremouies —
Filial Son — Barbers — Dragon-boat Festival — Macao described — Proces-
sions and New Temple, . . . . . . .131

contents. xi

Chapter xil— Chinese family life. page

Marriage Customs — Ancestral Worship — " Sweeping the Tombs " — Women,
appearance, dress, &c. — Widow-Suttee — Children — Severe Discipline —
Foot-binding — Infanticide — Names, ..... 14-3

CHAPTER XIII.— EDUCATION.

School Life — Examination Halls at Canton — Degrees — Archery — Music —

Geography — Astronomy — Mission Schools, .... 157

CHAPTER XIV.— THE CHURCH IN CHINA.

Nestorians — Roman Catholics — Protestants — Shanghai Conferences —

Statistics — Anti-Foreign Riots, ...... lb"3

CHAPTER XV.— CAUSES OF DISORDER.

Anti-Foreign Literature — Hostility and Weakness of Government — Banditti
and Pirates — Decline of Tea and Silk Trades — Superstitious Fear— Mis-
understandings— History of Foreign Relations — Thrilling Story of the
T'ai P'ing Rebellion, . . . . . 171

CHAPTER XVI.— RESULTS OF MISSIONS, AND CHARACTER OF

THE PEOPLE.

Continued Increase— Standard of Intelligence and Morals— Confucius an
Example of Courage— The Chinese capable of Religious Enthusiasm-
Other good Characteristics— Lack of Honesty and Justice — Buddhist
Success — Prospects of Christianty — Effects felt, .... 180

CHAPTER XVII.— LAST DAYS.

Violence of Nature in the East— Typhoons— Earthquake— Deluge— Return

Voyage — Port Said — Marseilles — Charge again ! . . . . 188

LIST OF ILLUSTRATIONS.

Pass and Temple on the North River, — Frontispiece.

Map of Mission Stations referred to in the Book,

View of Canton,

Punishment of the Cangue,

The God of War, .

Coolie Boys carrying Boxes,

View of Hong Kong,

Shopmen eating Rice with Chopsticks,

Part of a Wealthy Chinese Family,

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KWANG TUNG.

CHAPTER I.

VOYAGE OUT.

SETTING sail from the Royal Albert Dock, London, on Wednes-
day afternoon, September 29th, 1886, we anchored in the
Downs for the night. Next day we looked out eagerly to catch a
last passing glimpse of the well-known coast towns, but nothing of
note occurred until, towards evening, we put out into mid-channel,
when some little sensation was caused by the discovery of a stowaway,
(not however a poor little ragged boy, but a big Frenchman wearing
a blue blouse) who was brought before the captain to give an
account of himself.

From Friday onwards, the sea being very rough, we began to
learn from experience the meaning of the expressions "life on the
ocean wave " and " rocked in the cradle of the deep " ; but as we
neared Gibraltar, ' morning broke with a splendid sunrise and calm
sea. On our left appeared the high bare hills of Spain, with more
peaks behind them ; on the right the Pillars of Hercules and coast
of Morocco. In the evening two swallows came on board exhaust-
ed, and took up their quarters in the saloon, whereupon the
steward showed himself true to sailor traditions and superstition
about birds, by relating how his wife died on the 16th of May last
year, at the same time that a feathery visitor fell distressed on his
ship away at sea.

1 6 KWANG TUNG.

We had a smooth passage through the Mediterranean Sea to Port
Said, where the flat shore is not perceived till quite near. In the
harbour we found many ships coaling, and among them the "Ghoorka"
with some of our friends on board. Eager to meet them once more,
we called for a boat, whereupon an Egyptian darkie came alongside,
and expressed his willingness to receive ten shillings for the journey
ashore, but finally agreed to take us for sixpence. Scores of half-
naked men and boys were now anxious to " guide " us to the shops.
They followed us everywhere and were kind enough to offer their
opinions upon everything. Some wanted to clean our boots, others
to sell us the dirty round cakes which they carried threaded on a
stick, and altogether they were so annoying that we began to think
those persons the wisest who had hired donkeys with high-sounding
names, such as Mary Anderson and Lord Salisbury, to carry them
along the sandy streets. At the roadside were stalls of confec-
tionery, kept by rascally-looking fellows. A not more villainous-
looking boy was caught attempting to steal from one of these, and
promptly thrashed by the proprietor with the thick end of a bunch
of bamboo sticks. We passed a school where a number of dark
little urchins were rocking themselves to and fro on the floor trying
to learn their lessons, while the flies settled round their eyes un-
disturbed. The women whom we met were dressed in flowing
garments, with their faces veiled and only their eyes visible, as
usually represented in Egyptian pictures.

The Suez Canal is very narrow, and only at certain places called
" Stations " can two ships pass. The desert on either side appears
inex2)ressibly dreary, and, in addition to the inconvenience caused
by the heat, we were tormented with a perfect plague of flies. But
the monotony of the scene was sometimes relieved by the passing
of camels carrying goods, and Arabs in their native dress. We also
saw the mirage — a watery vision of a mountain, lake, and palm
trees, in the air, just above the horizon, with a thin strip of sky
cutting it off from the sandy plain below.

In the Red Sea the days were intensely hot, which we felt the
more as our clothing was hardly suitable for 92°. We passed the
renowned Sinai Range at night, and after leaving the Straits of
Babelmandeb had a long spell without touching land. Under these

VOYAGE OUT. 17

circumstances the most trivial things were eagerly noted, and we
were glad to relieve the monotony of reading by paying a visit to
the engine-room, and examining the screw-shaft.

In the great swell of the Indian Ocean we could do little else but
sit on deck, and watch the flying fish as they skimmed along the
surface of the water. At night a brilliant display of phosphor-
escent light appeared in the wake of the vessel. Sometimes there
were a thousand momentary star-like flashes, at other times there
seemed to be large patches of glowing material floating along.
Next day we saw immense numbers of beautiful pink jelly fish in
the sea. Several owls which settled on the sides of the awning
were caught by the sailors, and now and then a kingfisher with
brilliant plumage would perch on the mast. For several days also
the deck was covered with swallows too exhausted to move,
evidently driven out of their course by storms. All the way from
Ceylon to Penang rain fell incessantly, the nights also were very
dark ; but though for four days no observations could be taken, we
experienced no mishap.

Passing the extreme point of Penang or Betel Nut Island at
daybreak, we steamed down the coast, between hills covered with
tropical vegetation. On reaching the town, a boat of rather an un-
stable kind came alongside rocking furiously on the uneasy waves,
the sign of which was a curious specimen of " English as wrote in
the East " :—

PLEASE FOR COMING
ON TH-
IS SAMPAN
WELCOME WELCOME.

After breakfast we stepped on board the crazy craft, landed, and
walked round the capital, George Town, which is chiefly peopled
by Malays, Chinese, Tamils, and Arabs. We then entered a garry,
or small four-wheeled carriage, with jalousies or slips of wood in
the place of windows, adjustable like Venetian blinds. A fleet
pony quickly conveyed us out of town, past the foreign villa
residences, into the country. The vegetation in Penang is most
luxuriant. Cocoanuts, oranges, bananas and other fruits grow in

B

1 8 KWANG TUNG.

abundance, besides immense numbers of flowering plants and
shrubs.

Presently the carriage stopped at the gates of the beautifully laid
out Botanical Gardens. The heat being great, the gradual ascent
of about a mile was not performed without fatigue. We were,
however, abundantly rewarded for our pains by the sight of a fine
waterfall, by which we sat down to rest in an atmosphere cooled
by the spray. Returning then to the garry we were entertained
by our guide, who stood on the step and explained the various
things which we passed. He also gave us a little homily on man.
" All men descend from one man Adam, whether Chinese, Malay,
or English ; therefore if anyone says to me ' Ugh ' ! I say ' I don't
care for you ' \ There is the believer in Jesus Christ, the
believer in the Virgin Mary, the believer in idols, and the
believer in Mohammed; but all come from the earth and return
to it."

After leaving Penang we made our first acquaintance with
Chinese coolies, or labourers of the lowest class, who come to the
Straits Settlements to work for a few years, and then return to their
native land with the mone}^ they have earned. About a hundred
were sitting about the decks, their whole luggage consisting of a red
blanket, grass or cane mat, fan, umbrella, and a narrow box about
eighteen inches long with a curved lid to serve as pillow and money-
box. A Chinese cook caters for them, and at meal times they
squat on their heels, put the basin to their mouths, and shovel in
the rice as fast as they can by means of chopsticks, occasionally
stopping a moment to take up a tiny scrap of meat.

Gambling went on all day long, and some of them must have
lost a good deal during the voyage. At nightfall one man set up
three lighted incense-sticks at the side of the ship, bowing three
times, while two more found a snug corner in which to smoke
opium. Most of them were of a very low type, and wore little
except a loin-cloth. They seemed much to distrust each other, and
jealously to guard their possessions. One man spent a good part of
the day reading story-books aloud for the entertainment of the rest.
On the whole they did not look very attractive, but we consoled
ourselves with the thought that they were the scum of China.

VOYAGE OUT. 19

Nor did we desjoair even of such, since our own ancestors were once
painted savages, offering human sacrifices.

On Saturday October 26th, we steamed into the lovely harbour
of Singapore. For some miles before we reached it the pilot
brought us through a channel, on either side of which were islands
covered with trees down to the water's edge : one of the finest
pieces of scenery in the world. On the right of the harbour-mouth
are fortifications, on the left is a hill clad with verdure, and facing
you is the signalling station. We lost no time in getting ashore,
and though there were steam-trams running to the town, we pre-
ferred to walk. A considerable population lies scattered along the
roadside, but the Chinese and Malay houses do not look over clean.
Though the streets are wide, the large open drains at the sides
emit an unpleasant odour. Here we first saw Jinrickshas or Rick-
shaws, " man-power carriages," small two-wheeled conveyances,
drawn by Chinese coolies, capable of holding one person each. The
draughtmen run at a good pace and endure like the " patient kine ,;
which are driven in the heavier native waggons.

On the way we turned into a Temple enclosure, where some natives
gesticulated to make us take off our shoes, but we did not tread the
sacred pavement. About a dozen persons were performing their
devotions in " dim religious light " at the farther end of the
building. Over the entrance was an immense gaudy idol, and in the
court stood the carts and ornaments used in their processions.
Passing on we came to the Public Buildings, which are large and
elegantly built. Some distance further we saw the unfinished
Methodist Episcopal Church and Schools. The mission here,
begun eighteen months before, had prospered in the hands of Rev.
W. F. Oldham, who (with his excellent wife) was now suffering
from the effects of overwork in a tropical climate ; nevertheless, he
gave us a hearty reception.

The Singapore Botanical Gardens are of great extent, and
beautifully laid out. They contain a cultivated display of tropical
plants, including some fine orchids and a grand collection of ferns
and flowers. An aviary occupies one part of the grounds, in which
are paroquets, eagles, cockatoos, fancy fowl, and other birds. There
were also to be seen monkeys, bears, snakes, a wild cat, wild

20 KIVANG TUNG.

dog, monitor, etc. Near the Gardens stands Government House,
splendidly situated on the top of a hill. Everywhere the foliage is
most luxuriant, but the flowers are either large and scentless or
small and overpowering.

The house of a Cornish friend to which we were now conducted
was large, with a porch and verandah above. Lattice casements
served instead of glass windows, while bamboo blinds screened off
the sun and allowed a fine current of air through every part.
Fatigued with the unaccustomed heat, we retired early within the
mosquito nets, and managed to sleep soundly in spite of the
strangeness of the place, the whizzing and whirring of cicadas and
the hoarse croaking of frogs.

At 6 a.m. we turned out for coffee and fruit. It was Sunday
morning ; while the sailors on the ship were compelled to work
hard discharging and taking in cargo, we spent the day in worship
and rest. At 7.15 we attended the Methodist service, temporarily
held in the Institute, at 8.30 there was preaching at the Barracks,
and at 5 p.m. in the Town Hall. When all was over we were still
in time for the sermon in the Cathedral, where we sat and listened
while the hot air was stirred with punkahs pulled to and fro by
coolies outside.

On Monday we had to part, all too soon, from our newly made
friends, and wend our way to the wharf. Our 100 deck passengers
had now grown to 281. They were perched on the cargo in the
holds fore and aft, in the galleyways, and on deck all over the ship,
thick as bees. At night the mosquitoes were very troublesome, so I
got up and walked round. All was still. It was like a field of
death. There the coolies lay — some in white wrappers, others in red
blankets, others under grass mats, in various positions asleep.

In the morning most of them were ill, for we were now in the
terrible China Sea. It is still true, as the ancient Parthians said,
that " there is in the ocean a sentimental object which causes one
to feel sad." The pitching and rolling were dreadful. We went
forward to the Captain's bridge for air, as the odour of our 281
deck passengers was unbearable, aft in the saloon. Tremendous seas
were coming over, flooding the deck, and making the Chinamen's
boxes swim. Some twenty tons of coal, piled on one side began to

VOYAGE OUT. 21

float about the decks. All hands had to come and shovel it over-
board to clear the side-drains. The awning was torn away and most
of the Chinese drenched. They were then eager to be put into the
hold and battened down, with only the ventilating funnels to
supply them with air. Two died in the night, but they were pro-
bably ill when they came on board. Some of the crew profited by
the storm to obtain hard-earned dollars from the coolies, for per-
mission to stay in their cabins, for they feared they should be
washed overboard, and " were at their wit's end." At last morning
rose, bright and clear, though the sea was still somewhat rough.
Their few clothes were hung out to dry : the dead were committed
to the deep : the story-reader spread out his books in the sun with
great care, and turned them over leaf by leaf to dry. " Then were
they glad," and — gambling went on apace.

On the morning of November 16th there was great excitement
among the deck passengers, and heartily pleased were we all to find
our ship nearing Hong Kong, after a voyage of 9000 miles, lasting
forty-eight days. Large forts guard the entrance to a most magnifi-
cent harbour, full of shipping. With mingled feelings we looked at
the town on our right, over which rises the Victoria Peak to a height
of about 1 700 feet. On the slopes of the mountain are cut terraces
for the solidly built white-faced houses of the European residents.

At the foot of the hill are Chinese shops and dwellings. Facing
the island of Hong Kong is the promontory of Kowloon, also
British territory, and beyond that rise the great bare mountains of
the Chinese mainland.

We were met at the wharf by one of our Canton missionaries
and introduced to Mr Geo. Piercy, son of the founder of our
Chinese missions, whose house has been thrown open to welcome
many missionaries on their arrival, and to wish them God-speed on
their departure. Together with his excellent wife, he is full of
good works, and their influence, both in the school and in social
work outside it, gives reason for devout thankfulness to God.
We found the streets of Hong Kong crowded with Chinese. The
means of conveyance are sedan chairs and Rickshaws. The shore
is lined with boats of all sizes and shapes, each containing a family,
and it is rather surprising to a new comer to see women with babies

22 KWANG TUNG.

tied to their backs, lifting heavy cases of goods. Tn all such work
they seem to share alike with the men.

We embarked at evening on a beautiful river steamer fitted out
in splendid style, furnished also with stands of loaded arms for the
self-defence of the officers and passengers, in case of piracy from
the 800 Chinese on the lower deck. The stair-cases are covered
with iron gratings and watched by an armed sentinel, when some
steamer has been lately looted. Gorgeous was the sunset as we
steamed between two headlands, where at first there seemed to be
no way, and found ourselves in the broad sweep of the Pearl River
which runs to Canton, a distance of about ninety miles.

CHAPTER II.

CANTON AND ITS SIGHTS.

AT 6 a.m. we are Hearing the wharf at Canton. But who shall
describe it 1 — that mass of boats lining the river shore, moored
together far out into mid-stream, with the low shabby-looking
houses stretching away for miles, all of about one height, except
where (here and there) the dull square-looking pawnshop towers
far above the rest.

But hark ! The moment we touch the wharf savage shrieks and
yells innumerable are heard on every side, as if a fire had broken
out, or thieves rushed on board to seize the vessel.

This is however only the usual mode which the " Heathen
Chinee " takes of recommending his boat to passengers, or of
explaining the peculiar merits of his own bamboo pole and ropes,
and why he himself has a right to claim two or three times the
proper fare as luggage carrier. But for noise and confusion,
commend me to a Chinese crowd.

When at length we make a landing and commence our walk
through the city streets, we find them miserably narrow, and
paved with granite slabs, polished smooth by the naked feet of
thousands of coolies. Underneath are the so-called drains, often
choked with mud ; above your head is a rough covering of loose
boards, through which you can only get glimpses of the sun and sky,
but this serves to keep the street cool. Good humour prevails
amid the bustling throng, in spite of the awkwardness of passing
sedan chairs, and coolies with great baskets and bales, in such a
narrow space. The street is also further obstructed by the large

24 KWANG TUNG.

wooden sign-boards which hang out from the walls, bearing the
name of each business house in large black or gilded letters. But
" use is second nature," and if they think at all about it, doubtless
it is along the lines of the familiar doxology "As it was in the
beginning, is now, and ever shall be." Over the door of each
dwelling a sentence is pasted, of which the one most frequently
occurring is — " May the five blessings fall on the door ! " indicat-
ing long life, riches, a serene mind in a healthy body, love of
virtue, doing and receiving to the end the will of heaven.

The shops are mostly poor, with open fronts ; but tea-houses,
dispensaries, and some of the richer merchants' places of business
are gorgeous with gilded fantastic designs, u Fish all alive " are
kept in buckets, placed step-like one above the other, water being
baled from the lower to the higher and kept constantly running.
Clothes shops, boot shops, idol shops, blacksmiths, carpenters and
all other trades, are classified and ranged side by side in the same
streets. The prevalence of foul odours is most noticeable ; but it
seems to cause the natives no inconvenience.

As it grows dark, one's eyes are pained with the smoke rising
from incense sticks, placed by every doorway at evening with three
bow7s, in honour of the household god. The streets are dimly
lighted with oil lamps, scarcely sufficient to point out the way, or
prevent you from falling over the slippery and unevenly laid slabs,
to walk upon which with ease (even in the day-time) requires some
practice. The watchman as he makes his rounds after dark, beats
a gong and calls the time.

By the bridge separating the English Concession from the city
stands a Chinese Guard House, where at 9 p.m. the time is announced
by the sound of a long horn measuring about five feet. This the
wratchman raises up and down as he blows, thus giving a very
weird crescendo and diminuendo effect to its deep sounding note.
It is blown for several minutes in this way, together with the
measured beating of a leather drum, graduated from very slowr to
very fast, and so back again by degrees to very slow. When the
horn reaches its softest vanishing tone, and the drum its lowest
dying rap, a cannon startles all the air with its loud report. This
curious process is repeated three times.

>

O

CANTON AND ITS SIGHTS. 27

It is interesting on a fine day to be carried in a sedan chair
through the streets. The bearers steer remarkably well up the
narrow ways at a kind of half trot, amid the jostling crowds, with
a regular succession of cries to the foot-passengers: — "Left,"
"Right," "Both sides," "Mind your backbone," "Lower that
umbrella," "Go back," "Get away," "Stand aside," etc. These
words are jerked out quickly, when needed to clear the way, and
together with grunts between, enable the second man to keep step
with the leader.

The city of Canton, being much given to idolatry has many
temples, more than a hundred and twenty of which are said to be
Buddhist. They are mostly dingy in appearance, the chosen abodes
of bats, and of spiders whose webs are black with the smoke of
the ever-rising incense. In the courtyards outside congregate
fortune-tellers, hucksters, and beggars in sackcloth full of sores.
Even gambling booths are not forbidden in the temple precincts.

One temple, however, erected in honour of Buddha and his
disciples, we found to be exceptionally clean. It contained five
hundred grotesque gilded figures, sitting in various postures, in rows
running along the walls. Scarcely any information can be obtained
from the attendants, at such places, for they seem to know nothing,
except that you have come to fee them. Generally, however, they
point out one figure with a black face, said to represent Marco
Polo, the Venetian traveller, who spent several years in China
between 1275 and 1294, and after holding office for some time
under Kublai Khan, brought back to Europe an account of that
strange kingdom. A Chinese fable says that these five hundred
images were originally bats, converted into their present form by
the fasting and prayers of Buddha.

The Five Genii Temple contains five idols representing the five
elements — Fire, Water, Earth, Wood, Metal ; which correspond
with the five planets — Venus, Mercury, Jupiter, Mars, and Saturn ;
also with the five seasons— Spring, Summer, Autumn, Winter, and
Middle. In front of each image is a large stone, and these stones
are said to have been originally five rams, upon which five Genii
rode in ancient days, bearing the five cereals in their hands ; after
wishing the inhabitants might prosper and multiply, they forthwith

28 KWANG TUNG.

disappeared, leaving behind them their steeds, which at once
became changed into their present form. This legend gave to
Canton its name, " The City of Earns."

In connection with this temple is a lofty gateway, with a large
broken bell, which was struck by a shot from an English cannon
during the war, and served to precipitate the fall of the city. For
no hand dared strike it, the inhabitants firmly believing that
disaster was sure to follow the sounding of its fateful note. History
records how on one occasion the beam gave way and it fell to the
ground and this accident was followed by plague and famine. On
another occasion, a workman who was repairing the tower, un-
fortunately struck it with his hammer, whereupon a pestilence
broke out which carried off many children. These coincidences
serve to confirm the people in their superstition.

The Temple of Horrors has a sort of ghastly interest connected
with it, by reason of the main court, which contains representations
of the Buddhist Hells. Each punishment is shown in a separate
division railed off from the rest, and the figures are life-size. In
one the victim is being beaten and scorched, in another he is
splashed with hot oil, in another his head is being crushed in a
mill, in another he is being sawn asunder between two boards.
There is also an inner court, with a pit hewn in sandstone rock
much resembling a large foot in shape, said to be the impress of
that of Buddha.

The Execution Ground of Canton is a potter's yard, nearly full
of large red earthenware, and so narrow that it would be impossible
for a large crowd to gather there and make a disturbance.
Standing against the wall are wooden crosses, to which those who
have been guilty of killing their parents are tied, that they may
be put to death by the process known as Ling Chi, or "cutting
into ten thousand pieces," a terrible refinement of cruelty, inflicted
to show the horror with which the Chinese regard a crime against
parents.

In the Prison we saw a number of men with their legs in chains,
whose villainous appearance was not calculated to arouse much pity.
In cages round the courtyard were many others, dirty and ragged,
with matted hair and diseased bodies, peering out like wild beasts

PUNISHMENT OF THE CANGUE.

CANTON AND ITS SIGHTS. 31

through the wooden bars. In a dark room with lean-to roof and
earthen floor, eight men were wearing the " Cangue " or wooden
collar round their necks. It is about a yard square by two inches
thick, and must be of considerable weight. The victim gets no rest,
and he cannot even take his food without assistance as it is
impossible for his hands to reach his mouth. The misery of
Chinese prisoners is very great unless their friends are able to fee
the warders well. For them there is no Habeas Corpus Act,
and doubtless many die of want and ill-treatment before their
cases come up for judgment.

In China we have an opportunity of seeing " the fierceness and
hardness of heathen manners." Especially is this shown in the
trial of the accused, for torture is still used in court, and the victim
may be beaten with rods on the mouth, or made to kneel on pounded
glass and chains ; his ankles may be hammered to pieces, or he may
be suspended by a hand, or put on the rack till he has not a sound
bone in his body, and is full of wounds and bruises that will not be
bound up or tended. When New Year comes round old scores are
wiped off, the prisons being cleared by wholesale executions. And
even in ordinary times robbers are beheaded in sixes and dozens at
once, the condemned men being brought in baskets and made to
kneel in a row on the ground, while the executioner goes from one
to the other, and with a single blow of a long heavy sword, strikes
off each head.

The moral sense of the Chinese being blunt (in spite of their
beautiful Buddhist theories) they have as little idea of pity for the
sufferings of the animal world as of mercy to their fellows. Their
cold-blooded cruelty finds frequent expression. A graceful white
crane may sometimes be seen standing on the shelf of a Canton
shop, with its eyelids sewn up ; chickens are picked alive and hung
up all night by the beak to be killed in the morning ; slices are
cut from live fish in such a way that the remainder replaced in the
tub still lives. When a fellow- creature is drowning they will not
rescue him, while a situation of agony and peril invariably calls
forth roars of laughter from the bystanders. Even a madman is
held fully responsible and made to pay the penalty of all his
actions.

32 KIVANG TUNG.

Canton has two walls, an outer and an inner, both kept in fairly
good repair and mounted with old rusty cannon. Where the
streets traverse the wall, archways stand, fitted with ponderous doors
studded with square headed nails. Admission can be gained to the
top of the wall by calling to the Chinese guards appointed to watch
the approaches, and from this vantage ground a pretty good idea of
the city may be obtained. Though very extensive, its general
appearance is shabby and monotonous. Only here and there does a
pagoda, or a small park in which stands an official residence,
break the uniformity of the scene, the houses being mostly of
one storey, except where the pawnshop rears its great square
ugliness.

Continuing our walk round the outer wall we come to what is
known as the " Five Storey Pagoda" situated on the northern side.
In this region the British forces encamped during the sixteen months
when the allies held Canton. The Pagoda is ascended by means of
steep stairs joining floor to floor. On the topmost of all stand
several gaudy idols, and furnished beds railed in for the use of the
spirits. At one side are tables and seats where tea is served to
picnic parties. From the front verandah a very extensive view is
obtained, and the city looks well from this elevation, especially
when the trees in the official parks are " dressed in living
green."

One of the most conspicuous objects is the Eoman Catholic
Cathedral, a fine Gothic building, which, with its magnificent
granite spires, towers nobly above the dead level of the native
houses, a grand example of " music in stone." It stands in grounds
of several acres extent, formerly the site of the Viceroy's official
residence, and reluctantly yielded to the French Fathers after the
war, in lieu of claims for losses in the interior. Just beyond
it winds the river, covered with fleets of boats. To our left,
away on the south side are seen the square chimneys of the
new Mint, erected under the direction of the Viceroy of the
Province, and fitted with all the latest machinery for coining
money.

Except on the north-east side, where the White Cloud Mountain
towers aloft, the general aspect of the country is flat or rolling, and

CANTON AND ITS SIGHTS. 33

very bare. Millions of graves cover the ground between the city
wall and the distant mountains, stretching away as far as the eye
can reach. What a testimony to the frailty and uncertainty of
human life ! Who and what were those millions 1 Where are
they now that their bodies are mouldered to dust? A mournful
sadness attaches to the silent scene ; we are in the presence of a
great mystery which must still remain unexplained. One thought
however remains — " Here on the other side is the living million :
then work in the living present."

Leaving the Pagoda we approach a neighbouring hill by long
flights of steps, at the top of which stands the Shrine of the Goddess
of Mercy. On the way we pass a small rude figure of an elephant,
said to have been dug up from the earth, and intended as a warning
to those who do not become Buddhists that they will be born again
in this or a worse form of existence. Farther on is a small building
containing the image of a dog, ludicrously dressed in clothes, his
head and fore-legs alone being visible. The story goes that this
object was manufactured for the benefit of a young lady suffering
from a throat affection, who derived so much good from praying to
it, that (in gratitude) she presented it to the temple in order that
others might be similarly blessed.

On the summit of the hill is the main building, dedicated to the
Goddess of Mercy, the most favourite deity of Chinese Buddhists.
The image of the goddess was clothed in rather shabby robes, but
the long altar-cloth was a magnificient specimen of the excellent
embroidery in gold and colours, for which the Chinese women are
deservedly famous. Around the walls hung large tablets, with
inscriptions such as "Ask and Receive," or sentences of praise for
answered prayer.

In Canton, it is no unusual thing to pass through a large
quarter wholly destroyed by fire. Although the officials are
liable to a fine proportionate to the damage done, fire brigades
are kept up, and in absence of insurance the whole loss is borne
by the owners ; such conflagrations are nevertheless frequent,
especially in winter. Doubtless they are sometimes the work
of incendiaries, though generally arising from accidents with
kerosene oil ; but they are not an unmixed evil, for at such

C

34 KWANG TUNG.

times an immense accumulation of filth and disease-germs is
consumed.*

In the temple known as " The Palace of the Three Chiefs "
everything was beautifully clean. An immense number of tablets
adorned the walls, testifying to the popularity of the place, and
many answers received to prayer. Several women were worshipping
before the altar and offering incense. At the side stood a large
porcelain vase, containing water blessed by the idol. Sick persons
send for some of the holy liquid to mix with their medicine and
make their tea. Here we also saw a woman divining by means of
two pieces of wood, flat on one side and round on the other. She
bowed low before the idol ; then dropped them. Not getting the
answer she became more and more excited, each time bowing more
profoundly and offering more incense, until the fourth time, when
she obtained her desire. The most lucky position is one flat and
one round side uppermost, and to obtain this it is evident that she
would have continued till the twelfth time if necessary. We could
not but admire her earnestness.

During our investigations we passed through that part of the
city known as " The Tartar Quarter." When the present dynasty
was established by right of conquest,! garrisons of the victorious
soldiers were placed in all the chief cities to quell any rising that
might take place. As a mark of loyalty, the Chinese were then
compelled to shave the head and wear a cue ; but many preferred
to suffer death rather than submit to this humiliation. Now how-
ever, the origin of the custom being quite forgotten, the Chinese
cherish their cue as an honourable national badge. Still the
Tartar garrisons live distinct from the surrounding population.
Their houses are all in one quarter, distinguished by broad black
lines round the doorways. The women dress their hair differently
from the Chinese, and wear a long loose robe reaching to the feet,
instead of only trousers and jacket, as do the Cantonese. Their

* The terrible plague which carried off many hundreds of Chinese in Hong Kong
this year (1894) had its origin in the filthy dwellings and streets of Canton, where
there is not the least doubt that the mortality reached appalling dimensions, though
no reliable statistics are available.

f a.d. 1644.

CANTON AND ITS SIGHTS. 35

ears are pierced with three holes each, in which they wear rings of
silver or gold.

The English Consul's official residence is part of what was
once the Tartar General's Palace. It was taken by the British
during the war, as a protest against the exclusiveness that
forbade Europeans to live within the walls of a Chinese city.
Here the Duke of Edinburgh and other distinguished visitors
have been entertained. There is a small deer-park adjoining,
and the whole property is surrounded by a high wall. Close
by stands the " Flowery Pagoda," which is nearly 200 feet
high and 1300 years old; but it is now somewhat dilapi-
dated.

In the Tartar Quarter is situated the Mohammedan Mosque, a
large square building inscribed with Arabic characters. The floor
is covered with matting, and at one end stands a fine black-wood
pulpit. Mohammedanism came to China with the Arab merchants
who built this mosque, probably about the seventh or eighth century.
It is said that an uncle of the Prophet died in Canton, and was
buried on the north side of the city.

Over one of the principal gateways is a curious Water-clock,
which consists of three barrels placed step-like one above the other,
and is very ancient. The water drips at a given rate from the
higher to the lower, thus indicating the time. But the Chinese
have also other means of telling the hour. That most commonly
seen is the time-stick, a spiral made of clay and sawdust, similar
to incense sticks, but marked in hour-lengths, larger ones also being
made to burn a week. Of late years cheap watches have been
largely imported from Europe, and are greatly prized by the
Chinese, who wear them in an embroidered wallet suspended from
the waist in front, with an opening to show the face. Fancy clocks
have also been introduced to take the place of old-fashioned sun-
dials.

One of the pleasantest places to be seen in Canton is "Fa Ti"
or the flower garden, situated on the opposite side of the river,
where no pains are spared in the culture of pot plants and beautiful
flowers. Here may also be seen the grotesque shrubs which the
Chinese love to train on wires to represent dragons, fish, junks,

36 KWANG TUNG.

men, women, stags, bird-cages, etc. — the heads, eyes, feet, .and
hands being supplied by earthenware. Before leaving we purchased
some heliotrope, camellias, coxcombs, and other plants, which cost
about sixpence each.

Close by the gardens stands the Honam Temple, a wealthy
Buddhist establishment covering seven acres of ground. There is an
avenue of trees running from the gateway with a granite pavement
between, up to a sort of triumphal arch, with two gigantic images
on either side representing the Four Kings who guard and reward
the devotees of Buddha. Hideous they stand in red, blue, yellow,
and green paint. Passing through this and across another paved
court, we came to the Temple proper just at service time. Closely
shaven priests wearing coarse grey robes were marching round,
chanting their liturgy to the sound of a drum and triangle. The
magic name of Buddha, " O-mi-to " (Amitabha), was frequently
invoked, and at certain stages of the worship they knelt and knocked
their heads on the ground before three large figures sitting on lotus
leaves, which represent Buddha, the law and the priesthood; or
Buddha past, present, and future. Everything was done with
solemnity and earnestness ; but the candles, incense, vestments and
bells, the foreign tongue (Sanscrit) in which the Liturgy is chanted,
together with the processions were very suggestive of Roman
Catholic rites, and seemed to point to a common source.

In connection with this temple is a stove for cremating the
priests when they die. As we approached it, surrounded by a
crowd of youthful beggars, a dirty little urchin, almost without
clothes, and only possessed of about half a dozen hairs sticking
upright on the crown of his head, ran before us, arid jumping
into the stove showed us the position in which the body is placed
to be burnt. He then hid, found himself again, laughed and
skipped about sufficiently to show us that even Chinese children,
stolid as they look, are not all devoid of fun and humour.

The Honam Temple also contains a relic of Buddha, said to be
one of his toe nails, carefully preserved in a carved marble case ;
it has a library and printing office, with accommodation for one
hundred and seventy-five priests, some of whom however, cannot
even read. In a lodge close by, rest the sacred pigs, which are

CANTON AND ITS SIGHTS. 37

offered by worshippers, and fed as long as they live, in order to
get the merit of having saved them from the butcher's knife. The
same idea leads people to purchase caged birds and set them free ;
for it is abhorrent to a devout Buddhist to destroy life, even that
of a fly, mosquito, or other pest.

Beyond the temple and gardens lies the open country, with its
paddy fields intersected by winding banks, mounds covered with
graves, and roads four feet wide paved with rough granite slabs,
leading to the outlying villages. The general aspect of the country
is very tame and dreary, a wonderful contrast to the glorious views
of our own sunny Kent.

CHAPTER III.
LIFE IN CANTON.

THE first Wesleyan Chapel in China, erected by Eev. Geo. Piercy
at Tsang Sha, in Canton, is a good substantial brick building,
of an oblong shape, with pillars in front, and a striking clock over
the entrance. All the arrangements of the interior are such as to
promote coolness, the walls being colour washed, the floor paved
with square tiles, and the seats of painted wood. At one end is a
plain rostrum and communion rail, while a partition runs down the
middle, to screen off the women from the view of the men,
according to Chinese ideas of propriety. On Sundays a Chinese
translation of the Liturgy is read, Chinese hymns are sung to
familiar tunes, and a sermon is preached, the average congregation
numbering about sixty, of whom forty may be communicants. The
prayers and responses are uttered with fervour, and the hymn
" Happy Day " is evidently a great favourite. Besides this church,
which is now self supporting, we have several large Gospel Halls
in other parts of Canton ; there are also a number of similar places
belonging to other denominations where the heathen can hear
Christian preaching daily.

On Sunday evenings an English service is conducted in the
reception room of the large American Presbyterian Mission Hospital
at Kuk Fail. All the missionaries who are able to do so assemble
here with their wives and families, numbering about forty or
fifty persons, when each in turn (irrespective of denomination)
occupies the pulpit, and on the first Sunday in the month
administers the Sacrament of the Lord's Supper to his brethren.

LIFE IN CANTON. 39

The Canton missionaries are further accustomed to hold a Conference
once a quarter to discuss questions affecting mission work ; these
meetings are also useful in promoting mutual acquaintance and
brotherly love.

Divine service is also conducted every Sunday morning at the
English Church on the Shamin, or English Concession, a beautiful
island, fronted with lawns and flower gardens, with the foreign
consular and merchants' houses standing behind them, on either
side of an avenue of banyan trees. Formerly a clergyman was
resident there, but of late years missionaries of various societies
have regularly given one or two Sundays each to keep up the
services.

On January 11th, 1887, we attended the Wedding of a native
Christian, the younger son of Mr Lo Hoi, our wealthiest member
in South China. At the appointed hour the bridegroom brought a
boat to convey us to the wedding feast at his father's house. On
our arrival we found the main room was without windows or fire-
place, but lofty, and lighted by a skylight in the roof. The doors
were open to the street so that passers by might see all that was
going on, as is usual in eastern countries. Around the walls hung
thirty presentation scrolls, with good wishes for the happiness of
the young couple inscribed in gold characters on a black or red
ground.

On either side of the table, which in heathen households would
be the family altar, the missionary and his wife were placed after
much bowing and interchange of greetings, while next to them sat
the father and mother of the bridegroom.

After some delay the bride entered, escorted by an old woman,
and concealing her face with her ample robe, which was richly
embroidered with green and gold. She wore a head-dress orna-
mented with pearl beads, also a beaded veil. The bridegroom was
arrayed in a long robe of prune silk over a padded coat of blue
brocaded silk. A piece of red cloth was passed from each shoulder
under the opposite arm, and elaborately pleated at the junctures.
His hat was covered with black velvet and surmounted with
imitation feathers of gold paper.

The young couple stood on a square of carpet before the table,

40 KWANG TUNG.

while the missionary read extracts from the marriage service and
joined them in holy matrimony. No questions were asked of them
during the ceremony, as they do not make a personal choice of one
another, the marriage being in every case arranged beforehand by
the parents.

After the service the bridegroom bowed in turn to the minister,
his father and mother, and to each of the guests. Meanwhile the
bride, still in charge of the go-between, was compelled to keep her
arms concealed in her robe, and to wave them up and down in
tiresome measure, before each guest in turn, while they drank tea
from tiny cups. She was sixteen years of age. Her feet were the
natural size, and her face was not painted, for she had been brought
up in the American Presbyterian Mission Schools, where she made
great progress in her studies, especially in instrumental music.
After the tea drinking and the usual exchange of congratulations
we returned home.

In the evening the bridegroom's cousin came to escort us again.
When we arrived the guests were already feasting, but we were
ushered into a side room, where we were soon joined at table by the
father and his eldest son, the latter a fine-looking young fellow
with a good complexion, much whiter than is usual among the
Chinese. His flowing robe, glossy cue, and very long finger nails
gave him an air of distinction.

Tea was now brought, and six Chinese dishes were placed on the
table, together with sponge cakes and boiled eggs for ourselves, in
case the native dishes should prove unpalatable. "The ruler of the
feast " began by giving each guest some small almonds, then taking up
the chop-sticks, invited us to dip with him into a dish of chestnuts ;
next we passed to a species of edible fungus, after which followed
chicken and other dishes. Liqueur cups containing hot rice-wine were
placed beside each guest, and frequently emptied, each guest saying
to his neighbour as he quaffed " Drink wine." They gave us china
spoons for our eggs, but one of our number, not being able to get
at the contents of his egg in the usual way with the clumsy
implement in his hand, cut it lengthwise, which feat, together
with his first attempts at using the chop-sticks, delighted the host
very much, and gained for him the epithet " wise man."

LIFE IN CANTON. 41

Our seats were round. The table had neither cloth nor plates,
so that the guests were forced to follow the example of their
worthy host, who spat the chicken bones out of his mouth on to the
ground.

The bride, who had now retired to her room, stood by the green
mosquito curtain and red hangings of the bridal bed, still continuing
the painful motion of her arms before her lady visitors.

This union promised to turn out happily j but alas ! it was cut
short within a year by the untimely death of the bridegroom. He
was a gentle spirited and studious lad, who had been solemnly
dedicated by his father to God and tc the Methodist ministry. His
intention was to study for the highest literary degrees attainable in
China, in order to lay all at the feet of his father's God. It was
therefore a great blow to his family, to our mission, and (as it
seemed to us) to the church of God in China, when he was seized
with dysentery in the flower of his youth, and taken to the higher
service of heaven.

Chinese New Year was now approaching ; it always falls some-
where between January 21st and February 21st. As in England,
so in China, this season is ushered in with festivities of various
kinds. For some time before, the shops are full of toys, sweet-
meats, and New Year's greetings, the latter however not in the
form of a small neat card as with us, but of a long paper scroll,
with large black letters on red or gold ground.

The Chinese are not what we should call a clean people, but at
New Year, they do, just for a treat, have a thorough turn out.
Everything is moved in their houses and shops, water being
plentifully dashed around, a process answering to the "Spring
Cleaning," which annually exercises the careful housewife's mind in
England.

But Chinese New Year is chiefly important as the great time
for settling accounts. All who can, then pay their debts, while
those who cannot, become bankrupt and move elsewhere. They go
to the temples also and settle their year's account with the gods,
where enormous clouds of incense rise and the ear is deafened
by the frequent and long-continued roar of huge strings of
crackers, intended to drive awray evil spirits, bring good luck,

42 KWANG TUNG.

and express joy. The people who live in boats stick paper prayers
on the stern of their crafts, and beat gongs, to attain the same
ends.

There is a Temple in Canton called the " Palace of Ten Thousand
Ages," which consists of a series of halls, one behind the other, built
of wood painted red, with dragons depicted in white, and roofed with
tiles of imperial yellow. These symbols indicate that it is specially
dedicated to the Emperor. There is no image within, only a large
tablet bearing this inscription — " May the Emperor live ten thousand
years." Worship is offered here on various occasions, but the most
important ceremonies are those of the New Year, when every
official must pay homage to the Imperial tablet. The gates of the
city (contrary to the usual custom) are then open all night long,
to facilitate the passage of the officials, the lowest of whom arrives
first, ready to receive the next in rank, and so on. They number
about a hundred, each coming in robes of state attended by his subor-
dinates, the greetings being exchanged according to the laws of rank.
When all have assembled and it is now dawn, they proceed to the
inner court, and facing the Emperor's tablet, at a given signal kneel
down, bow the head, and fall on their faces in the way prescribed
by law ; but no form of prayer is offered.

During the morning of New Year's Day, the Chinese men and lads
pay formal calls. The correct thing on these occasions is to wear a
long loose garment, and carry in the hand a red visiting card, about
the size of an ordinary sheet of English note-paper. On entering,
there is a great deal of bowing and shaking of hands (not with, but
at their friends), each hastening to say " I congratulate you," " Wish
you happiness." Then tea and sweetmeats are handed round.

One thing however, casts a shadow over the otherwise bright
scene. As no work is done for a fortnight, and the shops are all
closed, the enforced leisure predisposes the people to their chief
weakness — gambling; everywhere, behind the closed shutters, you
hear the click of the dice, and know that the hard-earned wages of
weeks are being recklessly thrown away.

The silence of the streets at this season gives one a sense of relief
after the continual flow of business life, every day of every week
for eleven and a half months, and makes one long for the time

LIFE IN CANTON. 43

when a weekly rest shall become here also " The poor man's
birthright and his balm."

But what do the native Christians do on New Year's Day1?
Having already attended a watchnight service, they assemble in the
morning at the chapel in the gayest attire they can find, the
children especially appearing brilliant in gold-braided red, green,
and blue. The native preacher conducts a service, and a feast
follows. In the afternoon they call on the missionary at his house,
bringing their congratulations and partaking of the cheer which he
offers them in native style. In Canton there is a united service of
all the Protestant native Christians of all denominations except one,
followed by the Communion.

On arriving in China, a foreigner naturally is anxious as soon as
possible to investigate the Opium question. A visit to the under-
deck of the river steamer when he leaves Hong Kong for Canton
will present to him a sight not soon to be forgotten. Some eight
hundred coolies are seated or lying on the floor, each with a mat
spread under him, a blanket to cover him, and a bundle containing all
his travelling requisites. Some are reading, some chatting, some
sleeping, while a professional story-teller recites a tale in sing-song
voice, for the entertainment of such as wish to hear it. A few
will be smoking opium. Among these you may see perhaps one
very emaciated being ; but it by no means follows that his state is
wholly due to using the drug. He may be a victim of some
incurable disease, and smoking merely to dull his pains ; for most
severe complaints are incurable by native practitioners, who are
wholly ignorant of anatomy and physiology, and recommend opium
to such patients as they feel hopeless to restore. It is said that six
out of ten adult men smoke opium ; but the effects of the practice
are certainly not such as to strike the eye of the uninitiated, nor
are emaciated cases so frequently seen as some would lead us to
suppose.

Dr Dudgeon, who, as a medical man, has treated many cases of
opium-smokers in Peking, speaking before the Shanghai Con-
ference of 1890, said that no reliable statistics of the extent of the
vice are attainable ; but in his opinion it is an evil of great mag-
nitude, and continually increasing. He declares it to be deleterious

44 KWANG TUNG.

to health, wealth, and morality, and thinks that the presence of the
drug has enormously increased the number of suicides by providing
an easy method of exit from the world and its troubles. Another
evil, following in its wake, was also strongly condemned by medical
missionaries in the Conference, viz., that of taking morphia pills as
an antidote, thereby substituting one method of opium poisoning
for another.

Those who use the drug are not admitted into the Christian
church ; and Chinese smokers and non-smokers alike greatly con-
demn the habit, which nevertheless finds so many votaries, of whom
some become tied with bands which they cannot break, even when,
because of the consequences, they are intensely anxious to do so.
There is a well-known native tract in circulation, containing a series
of pictures illustrating the gradual demoralisation and consequent
ruin of a man through the use of the drug. In such cases it is
very hard for the families dependent upon the victims ; but it is
not known to what extent such extreme cases occur, and there is
certainly no evidence that the mass of Chinese labourers, as seen
to-day, are less industrious and energetic than those of any other
Asiatic nation.

As the opium habit has in many minds become inseparably
associated with Chinese life, we will add here a few more remarks
about it. The drug was introduced into China by Arab traders as
a soporific medicine some time before a.d. 907 ; but it does not
appear to have been used otherwise than medicinally until the
beginning of the eighteenth century, when the present method of
smoking it may have been introduced by Chinese returning from
Java. Tobacco, introduced from the Philippines in 1620, was as
severely denounced in the Middle Kingdom at that time, as opium
was at a later day. Now, however, almost every man, woman, and
child smokes tobacco in infinitesimal doses, and none say them
nay. In addition to the opium sent from India, and the still
larger quantities now grown in China itself, opium comes from
Turkey, Persia, and other states outside British rule. But the
Chinese prefer the Indian preparation because of its superior quality.

The growth of the poppy in India is carried on under the
British Government, which controls the whole process of growth

LIFE IN CANTON. 45

and manufacture. To prepare the drug, the capsule of the poppy
is cut at sunrise, when the juice exudes, and is left on the stem till
next morning. It is then scraped off, dried in the open air, and
sent to warehouses to be kneaded and rolled into balls, previous
to being wrapped in leaves and packed in cases. Special analysts
are employed to ensure the uniformity of purity and flavour, and
the drug is kept in Government stores until sold by auction.

The history of the British connection with the trade is greatly to
be regretted, and it may not be without interest to trace it briefly
once more. In 1767, the import of foreign opium into China had
reached one thousand chests a year. In 1800, the Emperor pro-
hibited the trade under severe penalties ; but it was still smuggled
into Macao and Whampoa by the connivance of local officers, and
by means of bribes paid to their superiors. In 1820 the Governor-
General and Collector of Customs issued an edict against the contra-
band traffic. The foreigners then established receiving ships at
Lintin, an island between Macao and Canton, and also at Kap Shui
Mun near Hong Kong. To these places native boats came, and
smuggled the drug thence to land.

Although as early as 1830 opium was already extensively grown in
China itself, in 1838 Commissioner Lin was appointed by the
Emperor to stop the foreign trade. But he made a fatal mistake
in rejecting all attemps at official intercourse with foreign repre-
sentatives. He even went further, and imprisoned forty American
and English subjects in the " factories " at Canton, (including
Captain Elliot, the British Eepresentative), demanding under
threats of violence, the surrender of all the opium in Chinese
waters. It was then given up, and he publicly destroyed it by
mixing it with lime and salt water in trenches, whence it flowed
into the river.

Because of this insult to Her Majesty the Queen, in the person
of Her Eepresentative, and the loss to the merchants of eleven
million dollars (two million pounds sterling), war was declared in
1841. A native account of this war says that "the closure of trade
and not the seizure of opium was the cause of the war."* There
was however, no complete closure, for the trade in opium was
* Native account of the Opium War : Pagoda Library : Kelly and Walsh.

46 KWANG TUNG.

carried on in American ships, under the American flag, during the
war.* The circumstances which gave rise to the war are matter
of eternal regret ; but even those who most strongly deprecate the
trade in opium, declare that war was necessary on other grounds.
The native authorities refused again and again to receive foreign
officials on terms of equality, in order to negotiate with them a
satisfactory basis for trade, and nothing but force could bring
them to listen to any proposals.!

During the war the Chinese were defeated all round. Their
enormous armies broke and ran before the little bands of organised
western troops. At length a treaty was signed at Nanking, granting
five open ports for trade, ceding Hong Kong to Great Britain, agree-
ing to the reception of foreign officials as equals, and payment of an
indemnity for the war.

It has been argued by some that the Chinese were not sincere in
their protest against the opium itself, or they would have first
stopped the native cultivation of the poppy. Such persons say
that the act of Lin was one of wilful insolence only, and of con-
tempt offered to foreigners as such. But it seems quite evident
to a candid student of the history that the Emperor was at
that time in earnest, and Lin equally so in carrying out his
instructions, and that the opium vice would have been stamped out
there and then, but for the action of the British in the matter.
Moreover, seeing that China was compelled to receive the foreign
drug, she was not free to prevent the native production, for to have
done so would have only increased foreign profits at her own expense.
Thus it came to pass that in 1881, the native crop was three times
as large as the amount imported from abroad, and in 1890 the
native cultivation of opium was legalised. Since that time some of
the tea-lands have been turned into opium farms, as a more profit-
able form of investment. And perhaps before long the Chinese
will produce enough in their own borders to make them in-
dependent of the foreign drug altogether, if only they can equal
the quality. That the habit of smoking opium in China should

* Fan Kwae in Canton : Trubner & Co.
f Williams : Middle Kingdom.

LIFE IN CANTON. 47

ever now be stopped, appears humanly speaking, to be a perfect
impossibility.

In every Chinese town there are opium dens, at the door of any
of which you may see several persons gathered, looking on while a
ball of opium is cut open, mixed with water, boiled and strained
several times, till it is about the consistency of treacle ; it is then
ready for use. If you walk inside you will find a low-pitched
dark-room, with native beds (which are merely wooden trestles and
boards), upon which six or eight men are reclining in various stages
of stupefaction. The place here described is one frequented by the
poor. There are also more pretentious places for persons better
off'; but many, especially the rich, smoke opium in their own
homes. To enjoy the drug, the smoker lies down on his side,
then takes up a little bead of the opium on a wire, and boiling
it over a spirit lamp, puts it into the bowl of his pipe and inhales
with one long breath, allowing scarcely any smoke to escape from
his mouth and nose. This process is repeated several times, till the
required effects are obtained. At first the smoker is merry and
talkative ; but after a few pipes he becomes listless, and relapses
into unrefreshing sleep.

It is doubtful if the drug can be taken in moderation, though
some affirm this. The habit is liable to grow till it becomes
overmastering. The victim is, however, the reverse of violent, and
should he be rich, does not seem much the worse. But should he
be poor, his family are deprived of the necessaries of life, and per-
haps sold as slaves. To stay his craving, he then resorts to
smoking the ashes and refuse of others' pipes, till want of food
hastens his own wretched end.

Some remarkable evidence was lately given by our venerable
pioneer, the Rev. George Piercy, before the Royal Commission on
Opium, including an account of the total extinction of the large and
wealthy families of the earlier Canton merchants, through the use of
the drug in which they traded. It can now be obtained in separate
tract form ; and seeing the author will soon enter upon the forty-
fourth year of his consecutive missionary toil among the " black-
haired race," it may be considered a valuable contribution to this
subject.

48 KWANG TUNG.

To conclude, there can be no doubt that the habitual use of opium
is an unmitigated evil, and it is a pity that Britain, even indirectly,
should have enforced the sale of it on an unwilling government.
Still nothing is gained by extreme statements, as that " the land
(India) is full of bloody crimes, which call to God for judgment on
their British perpetrators." British rule is the most beneficent
existing, both at home and abroad, and has been the means of
blessing millions in India, and everywhere that her flag has waved.
If she has made mistakes, and unnecessary wars have, in some
instances been waged, it is only because "to err is human;" and
God has, even in this case, also brought good out of ill, for, previous
to the war, no foreign missionary might legally reside in the interior
of China, but permission to do so was included in the treaties
afterwards made.

CHAPTER. IV.
RELIGIONS OF CHINA.

AS some slight knowledge of the leading religious ideas of any
people is necessary, in order to understand their manners and
customs we shall now give some account of the " Three Religions
of China:" Confucianism, Taoism, and Buddhism.

The State Religion is founded upon the rites and ceremonies con-
tained in the most ancient Chinese records, collected and edited by
Confucius five hundred years before Christ, hence bearing his name.
The country then consisted of a collection of small dukedoms lying
round the Yellow River, which were at constant feud with each
other. Husbandry was neglected, and bands of robbers roamed
about plundering the people. Amid this deplorable condition of
things Confucius was born about 551 B.C., his father being then
about seventy, but his mother very young. From a child he was
serious and loved to play at ceremonial posturing. When grown
up he married, but the union proved an unhappy on», and he
treated his only son very distantly. He was not however without
companions, for a band of admiring students followed him
wherever he went, lovingly recording the sayings which fell from
his lips, and carefully noting down the minutiae of his dress aud
manners. Much of his life was spent in wandering from State to
State, seeking Government employ. During the short term which
he actually spent in office he succeeded in improving the condition
of the people under his control ; but this aroused the jealousy of
the neighbouring States, and the duke who employed him was
bribed by a present of beautiful girls and fine horses to dismiss the

D

5o KWANG TUNG.

sage. With a sad cry of disappointment he went forth, hence-
forward to meet with little sympathy from the rulers of his
country, who " disdained his overtures and laughed at his theories."

Confucius, however, being an enthusiast, never lost faith in him-
self and in his Heaven-sent mission ; he believed he could tran-
quilise any State in three years if put into office. Though during
his life no man was ever more despised, his enthusiasm was justified
after his death, for then a magnificent tomb was erected to his
memory, and now temples are found dedicated to him in every city,
where he is worshipped with divine honours.

Confucius taught that all men are born good, and that if they
will but follow the teaching of their own moral sense, the most
abandoned may by their own efforts acquire perfection. He divided
men into four classes — first " Sages," who are born infinitely wise and
without any disposition to evil; then "Superior men," who are not
perfect, but stand in awe of Heaven and strive to be sincere and
lead a virtuous life ; next come the dull and stupid, who yet
succeed in learning to be better ; last and lowest of all the dull and
stupid, who do not try to learn, and hence remain so.

The " Superior man " in order to be sincere, seeks perfect
knowledge, which can only be obtained by a study of the ancient
books ; he thus acquires a knowledge of the truth, and comes to
" know what he does know, and what he does not know." He also
rectifies his thoughts, curbs his desires, cultivates his person, is
cautious in speech, and makes his conduct harmonise with his
words. Moreover he seeks to be Benevolent, a virtue considered
to be the root of all righteous conduct, but nevertheless to be
exercised with discretion. By Benevolence Confucius meant that
a man should "not do to others what he would not have done to
himself," and that he should devote himself to the performance of
his duty defined as lying in "the five relations of life": — between
ruler and subject, righteousness ; between father and son, affection ;
between husband and wife, attention to the proper functions of
each ; between elder and younger brothers, distinction ; between
friend and friend, faithfulness. But strange to say though the
ancient books clearly recognised and contained prayers offered to
Shang Ti, the Supreme Ruler, no mention is made in the Confucian

RELIGIONS OF CHINA. 51

system of any duty to God ; " that," as Dr Legge says, " is left to
take care of itself." Instead of it is placed "Filial Piety"
considered by Confucius to be the greatest of all virtues, which
includes absolute obedience to parents when living, sacrificing to
their tablets and at their graves when dead, carrying on their plans,
and also submission to elder brothers and rulers. The " Superior
man," thus defined is considered competent to rule his own family,
and if a family — a State.

Confucius believed so strongly in the force of Example that he
thought if the Sovereign were good, all the people would be good
also. For his ideal, he looked far away back to the mythic heroes
Wan and Woo ; this made him unable to adapt his ideas to the
advancing requirements of an advancing age. Ceremonies were
expected to have a vast influence on the people for good ; so also
was music, of which he was intensely fond. His one aim seems
however to have been to promote the welfare and righteous
government of the people. Four things he persistently refused to
talk about — " extraordinary things, feats of strength, states of
disorder, and spiritual beings" Though always poor, he expressed
himself as contented, " with rice for his food, water to drink, and
his bended arm for a pillow."

His great life-work was the collecting and editing of the ancient
classics ; but it seemed as if this too was to be all in vain, when
the Emperor Ch'in Sz, the builder of the Great Wall, wishing to
efface all memory of the past and to make history begin with him-
self, burnt the books and buried alive the scholars. In B.C. 206,
however, a new era began, which culminated in the conferring upon
him of the honourable title : " Most complete and perfect Sage, the
accomplished and perspicacious King," in accordance with which
he is now spoken of as the throneless King. A gorgeous temple
stands to his memory at Peking, with a statue of himself and his
favourite disciples; here the Emperor still offers sacrifice once a
year. On a single occasion, no less than 6 bullocks, 27,000 pigs,
5800 sheep, 2800 deer, 2700 hares were slain and 27,000 pieces
of silk presented as " thank-offerings."

The Confucian Classics are divided into sections of five and four.
The five are the Book of Changes, Book of Ancient History, Book

52 KWANG TUNG.

of Ancient Poetry, Record of Rites, and Spring and Autumn (a
chronicle of events between B.C. 721 and 480. The "four
books " are the works of four philosophers : — The Analects, or
collected conversations of Confucius ; The Great Learning, a treatise
on government, attributed to one of his disciples ; The Doctrine of
the Mean, a treatise on the nature of man and other topics,
attributed to his grandson; and last but not least, the works of
the philosopher Mencius, born B.C. 371. These books are very
highly prized by the Chinese, and believed to contain the
quintessence of all wisdom. The Book of Changes is of a very
curious nature : it deals with the doctrine of the Yin and Yang, or
male and female principles in accordance with which all things are
said to exist. Thus the heaven and the earth correspond, man and
woman, ruler and minister, mountain and valley, etc. The book
contains diagrams of long and short lines in various combinations,
of which the following are three examples J"^Z "Z. ~

They are still used to find lucky days and for other purposes of
divination, and serve the turn of those who live by practising on
the superstitious fears of the people ; but the whole treatise is so
obscure, that Confucius said it would require fifty more years of
study added to his life in order to understand it.

The position of woman in the Confucian ethics is that of an
inferior ; children also are distinguished sharply as to sex, for it is
considered much more honourable to be born a male than a female.
The esteem in which a woman is held depends upon her bearing
sons, who are needed to carry on the rites and ceremonies, offered
at the graves and before the tablets of their ancestors. The real
religion of all the Chinese consists in Filial Piety with its Ancestral
Worship, further explained in the chapter on Family Life. It is
here that Confucianism comes into touch with the life of the
common people. For the official classes also the Confucian
writings are of the utmost importance, as they deal with the
principles on which the government both of the family and state are
to be conducted. The way to official distinction also is by pass-
ing examinations in them, and writing essays on given texts, as
described in the chapter on Education.

RELIGIONS OF CHINA. 53

TAOISM.

Contemporary with Confucius, but fifty years his senior lived a
man named Lao Tsze, or the Old Philosopher, said to have been
born with white hair and wrinkled as if he were eighty years of
age. At one time he held office as Keeper of the Archives, but he
soon retired, disgusted with the incessant strife in which the petty
states of China were then engaged, and spent his latter days
studying Tao and virtue. When he died he left a small book
behind him called the Tao Teh King, the doctrine of which is still
very obscure, though many commentators have attempted to
elucidate it. He advocates self-abnegation, compassion, economy
and humility, and his principles were entirely against the war and
rapine of the age, hence his lament over the untilled land and
poverty of the people, and wish to see a return to Arcadian
simplicity.

Among other sayings of Lao Tsze, this noble one occurs —
" Recompense evil with good." Even Confucius was unable to
rise so high, for when it was quoted to him, he said " With what
then will you recompense good V The Old Philosopher did not
lay much store by book-learning, compared with seeking to know
oneself and acquiring a contented mind.

The word Tao seems to cover a wide ground and to represent
several different ideas ; in one sense it is used for the Providence
that made all things and watches over all, into which the Old
Philosopher ardently desired to be re-absorbed ; the same word
also does duty for the world, for man's moral nature and for the
proper principle of action. But his professed followers being
unable to understand his writings soon descended to magic and
sorcery.

When the Confucian books were burnt and the scholars buried
alive, the Taoists had a clear field for two hundred years. Supersti-
tion now ran riot. They persuaded several Emperors to fit out expedi-
tions to find the " Golden Islands of the Blest," and bring back the
" Water of Life " which was to confer immortality on those who
drank it, together with the " Philosopher's Stone " which should

54 KIVANG TUNG.

change all that it touched into gold. In vain they sought
immunity from poverty and death, for some who in their blind
folly, threw themselves into the fire, were fearfully burnt.
Several succeeding Monarchs favoured them and built costly temples.
The Taoists then imitated the Buddhists in their priesthood, the use
of charms, preservation of animal life and asceticism, which gave
rise to quarrels between the two orders, and persecution at various
times.

Still following the example of the Buddhists, the Taoists thought
they must also have images for the people to worship. First they
deified the Old Philosopher ; then they made a representation of
Chaos in the form of a shaggy mythic giant ; lastly of Shang
Ti, the presiding Deity of the world. These " Three Pure Ones "
as seen in Taoist temples are evidently copied from " The
Three Treasures " which form the most conspicuous object in
Buddhist temples. Of course Lao Tsze was not responsible for any
of this folly. Once begun however, the taste for idolatry grew to a
passion. There must be a God of Literature for students, a God of
War for soldiers, a God of Wealth for merchants ; every town also
must have its guardian deities in visible form. The five planets
were now worshipped with the corresponding five elements of earth,
while the Great Bear, the God of Thunder, The Mother of the
Lightning, the Spirit of the Sea, the Lord of the Tides, serpents,
and a thousand other things were added to the Taoist pantheon,
and still their number ir creased. The rage for images even
affected those who followed the State Religion, for hitherto the
Confucian Halls had had no visible representation of the objects of
their veneration, but now in them also statues were placed of their
founder and his disciples.

The literati laugh at these superstitions, yet in the hour of
sickness fly to the Buddhist and Taoist priests for help, to dis-
enchant them and cast out the devils which they imagine have
possessed them or their friends. In the Chinese mind there is a
strange mixture of contempt and fear of the spirit world. Reason
says " The idol is nothing," but superstition whispers " It may be
after all," and a cold chill creeps over even the Confucianist
himself as he remembers that his revered teacher never gave any

RELIGIONS OF CHINA. $7

light upon the subject, except when he advised them to worship the
spirits enough to be on the safe side, and then keep aloof from them.
Even when emancipated from the fear of idols, policy will lead a
great statesman like Li Hung Chang to go to a temple in Tientsin,
as he did during the flood of 1874, and worship a large serpent,
which had taken refuge under the altar and was believed by the
people to be an embodiment of the Dragon King.

The Taoists distribute tracts, one of the most popular of which is
entitled " The Book of Rewards and Punishments," a mixture of
Confucian and other doctrines, teaching that the spirits take note of
men's conduct. After describing the good man and the good deeds
necessary to obtain immortality, there follows a description of
the bad man, with a list of two hundred sins, most of which
would be universally condemned ; but others are like the " traditions
of the elders," " grievous to be borne," such as spitting at a
shooting star, pointing at a rainbow, and staring long at the
sun or moon. It concludes by saying that according as our
intentions are good or bad, we shall be followed by good or evil
spirits.

The Taoists have borrowed from Buddhism their doctrine of
Purgatory with its ten courts of justice, in accordance with which
the virtuous are believed after death to go to the land of the
immortals, while the wicked are punished in various degrees until
re-born for a new trial. The sixteen punishments of hell are
horrible physical tortures, but the Taoist believes the soul must
live for ever, in spite of all that it may endure.

Taoist priests thrive on the Chinese dread of spirits, which it is
to their interest to represent as all malevolent. They profess to
cast out devils from the sick, and even to imprison them in
jars and basins. Children also wear round their necks protective
charms written by them.

Furthermore they make some harvest out of a strange native
superstition which deals with the selection of lucky sites and days,
known among the Chinese as Fung Shut or wind and water. This
superstition is the cause of many of the difficulties with which
missionaries meet in China, and also stands in the way of the
construction of railways, opening of mines, building of houses,

58 KWANG TUNG.

erection of telegraph poles, and in fact everything which in any
way alters the configuration of the country.

Dr Eitel, in his book on this subject, says that in Hong Kong,
when a road known as " The Gap " was cut, to connect the Happy
Valley with the town of Victoria, the terror of the Chinese was
very great, and when malaria carried off the labourers in large
numbers, this was thought to be caused by Fung Shui, the idea
being that all nature was made according to certain exact pro-
portions, and that any interference with these causes calamity.

" In Chinese, as in our old western superstitions, the sun, moon,
and stars are believed to have an influence on the lives and
fortunes of men. The Chinese reckon five heavenly planets : —
Jupiter, Mars, Saturn, Venus, Mercury ; and say that they cor-
respond to the five earthly elements : — Wood, Fire, Earth, Wind,
and Water. In certain conjunctions these elements produce or
destroy each other. Thus wood is said to produce fire ; fire,
earth ; earth, metal ; metal, water ; and water, wood. On the
other hand metal destroys wood j wood, earth ; earth, water ; water,
fire ; and fire, metal. Wood is abundant in the east, metal in the
west, water in the north, fire in the south, and earth in the centre
between the four cardinal points. Wood reigns in spring, fire in
summer, metal in autumn, water in winter, and earth during the
last eighteen days of each season. In this way they make out that
the five-fold influence of the planets pervades all nature."

" But there is another still more important consideration : — the
fortunes of the living are believed to depend upon the good-will of
the dead. The soul has a two-fold nature, a male and a female
principle : the former (the spiritual soul) returns to heaven at
death, the latter (the material soul) returns to the earth. The
animal nature being thus chained to the tomb while the spiritual
nature hovers around, all depends on the repose of the former as to
whether the latter will prove a blessing or curse to his descendants."
The spirit of the departed cannot speak to make known its trouble,
so it is shut up to the plan of causing the relations calamity, in
order to attract their attention ; witches and wizards are then called
in to ascertain its will.

" The earth's crust is considered to have two currents, male and

RELIGIONS OF CHINA. 59

female, positive and negative, favourable and unfavourable. Boldly
rising ground is considered male ; the softly undulating, female.
In selecting a lucky spot for a tomb, the male ground must be on
the left, the female on the right, the favourable site is then found
at the conjunction of both. But there must also be a tranquil
harmony between the heavenly and earthly elements that influence
the spot. There must be three-fifths male and two-fifths female
ground ; the place must also be quite dry and free from white ants.
It should be open to the breeze in front, and shut in right and left ;
any stream running before it must be winding in its course." It
will be readily seen that the graves of the wealthy Chinese, selected
on these principles occupy the best sites and command the most
splendid views. In fact a wealthy foreigner would build his house
where the Chinaman places his grave.

Bold straight lines in mountains or rivers are considered unlucky.
"Thus, a railway embankment running across the front of a house,
or in a line with it, would be a very bad omen. Winding lines
retain the vital breath," and Chinese paths made on this principle
often double the distance to a given place.

"Hong Kong was at first only a barren range of mountains with
bold jutting crags, and therefore considered to be full of malign
breath. But the trees planted since the British took possession
have broken the lines, converting the Fung Shui from bad to good.
For the same reason in South China most villages have a clump of
trees behind and a pond or river in front, though a pagoda in the
vicinity or a shield with mystic symbols upon it, will answer the
same purpose."

"The best possible form for a lucky site is that of the horse-
shoe, or the last letter of the Greek alphabet. Chinese brick
graves are always built in this shape, and it is necessary that the
ground itself should also assume the same outline. The peaks of
mountains are sometimes cut off, and flat hills made conical, to
correct their inauspicious influences."

"There are many other rules besides those mentioned, which
greatly complicate matters and enable the professor of Geomancy
both to mystify the people and get long prices for the selection of
sites." In the case of the very poor however these rules are

60 KWANG TUNG.

necessarily relaxed ; they are often buried in low swampy places,
and fresh interments rapidly succeed one another on the same
spots.

Fung Shui is considered of very great importance, not only as it
affects the selections of suitable spots for the repose of the dead,
but also for the erection of houses for the living. Hence when a
missionary acquires a site and builds, opening windows, and carrying
up chimneys regardless of wind and water influences, he thereby
causes much alarm among his neighbours. In erecting the Paper
Mill between Canton and Fatshan, the Scotchmen employed were
obliged to place the two tall chimneys so as to hide them behind a
clump of trees : even then the inhabitants of the neighbouring
villages declared they would bring bad luck. Fortunately however,
two candidates at the Government examinations passed soon after-
wards; then their minds were completely changed; the Fung Shui
was certainly good ; the chimneys had brought them good fortune.

Dr Williams says that in 1844 a vane in the form of an arrow
which was erected on the British Consulate at Canton gave great
alarm in the city, for it was declared to be darting destructive
influences all around. It so happened that an unusual degree of
sickness was prevalent at the time, which was of course attributed
to this cause. At the request of the Chinese, a vane of another
form was substituted.

A similar case occurred in Canton in 1891, when the English
Church on the Shamin was painted a reddish hue. This being
considered to portend conflagrations, an influential deputation waited
upon the English residents with a request that they might be
allowed at their own expense to repaint it a different colour. This
was granted and the work carried out accordingly.

It is well known that when telegraph posts were first put up in
China, the people arose, tore them down and burnt them, on the
plea that they spoilt the Fung Shui of the neighbourhood. But
after the officials had taken off a few heads, the difficulty ceased,
plainly showing that even superstition must give way to political
necessity. Now, the people residing in country places content
themselves with burning incense and making small offerings of fruit
at the foot of the poles.

RELIGIONS OF CHINA. 61

" In the selection of lucky days for births, marriages, etc., the
principles of Fung Shui are resorted to, the Chinese Government
itself kindly undertaking to publish an almanac, with the lucky
days duly marked. If rebellion arise in any quarter, it is not
unlikely that an early opportunity will be taken to desecrate the
graves of the insurgents' ancestors, this being considered the surest
way of bringing disaster upon them."

The Shamin at Canton was selected by the Chinese for the
British concession out of contempt and spite, for it was then a
mere mud-bank in the river, and considered very bad Fung Shui.
The fever also which was at first prevalent there was of course
attributed to the wind and water aspects, but now that the level is
raised far above high-water mark, and the trees have grown into
beautiful avenues, all that is changed.

BUDDHISM m CHINA.

As Confucius in his writings only concerned himself with ordering
this life aright, he insisted on filial piety, ceremonies, and good
government, but had no message about the life beyond ; hence
when Buddhism came from India to China about a.d. 65, it was
felt to supply a real want, and although of foreign origin it has
gained immense influence over the people.

The chief details of the life of the founder of this religion are
full of interest. The Sakyas were an ancient, proud and exclusive
family in Northern India, leading a just and blameless life, and
regarded by their neighbours as a holy race. They had probably
preserved some broken fragments of spiritual knowledge from the
earliest days, which have assumed a distorted form in the legends
that have come down to us.

The birth of Buddha, whose real name was Sakya Muni, or the
Monk of the family of Sakya, is regarded by his followers as
having been miraculous. When grown up, his father selected for
him a wife and surrounded him with every luxury, in order that
he might not know what sorrow was. But during his drives out,
he came successively across an old man, a sick child, and a funeral,

62 KWANG TUNG.

and on learning from bystanders the meaning of old age, sick-
ness and death, which hitherto he had not heard of, he returned
to the palace full of sad thoughts. Later on, while watching a
ploughing match, his heart was filled with anguish as he saw the
worms writhing in pain where the ploughshare had passed; he
then retired to a solitary and shady spot to meditate, till he
obtained his first vision of Nirvana, the final state of rest.

Abandoning for ever his father's palace and his own luxurious
apartments, he now commenced a life of extreme asceticism, which
nearly resulted in death. He then somewhat relaxed his severity,
but still remained under his favourite tree, meditating. Meanwhile
he was severely tempted with sensual thoughts, but kept silent
until his tormentors fled, then he seemed to obtain a fresh illumina-
tion.

The subject of his preaching was, that the source of sorrow is
self, and if we can only get rid of self, sorrow will cease. But
as a matter of fact sorrows accumulate, the chief of which are old
age and death. By following in the way of the eight-fold line
of duty alone is one enabled at length to break the fetters which
bind him, and attain to the condition of a saint.

Sakya Muni gathered disciples around him, framed rules for the
society, and travelled from place to place, till at the age of eighty
he died. The date is uncertain, but he probably lived about B.C.
500, and was thus contemporary in India with Confucius in China.

Long after this, while St Paul was preaching in Europe about
Jesus and the resurrection, the Chinese sent an embassy to India
to find out the doctrine of the "Western Sage," of whom they had
heard. As a result, they lighted upon Buddhism, and from a.d.
70 a constant stream of Buddhist priests poured into the Flowery
Land ; bringing with them their sacred books, together with some
relics of Buddha, said to possess miracle-working power, such as a
bone which no man could break, or a hair which would stretch
indefinitely, or a gem which though invisible to others, flashed
out with superterrestrial brightness before the eyes of believers.

The Confucianists raised several severe persecutions against the
new religion, during which monasteries were destroyed, and the
monks and nuns compelled to return to a secular life. In 1662

RELIGIONS OF CHINA. 63

the " Sacred Edict " of the Emperor Kanghi formally condemned
Buddhism as a " strange doctrine," yet in spite of all it has had
enormous success, and still holds its own in the minds and hearts
of the Chinese people.

But Buddhism as it exists in China to-day is little more than
idolatry. Images are considered necessary for the common people,
though some devotees hold that the more intelligent can worship
without them. Prayer is offered by Buddhists to get rid of sorrow
and obtain the eternal happiness of Nirvana, but it is not addressed
to a supreme God ; it is simply a yearning for help, a struggle
within the soul, whose end is gained in the very act itself.

The most popular deity of Chinese Buddhism is Kwan Yin,
the Goddess of Mercy, who is represented with four arms, or six,
or ten, to indicate omnipotence. She is supposed by some to be
a Chinese edition of Sumana, the god that resides in Adam's Peak,
Ceylon ; and was perhaps brought thence by ancient Chinese
traders as early as a.d. 190.

Together with Kwan Yin is found the worship of Amitabha, her
father, who is invoked by Chinese Buddhists as O-mi-to. The
forms of ritual used in the worship of this deity are described on
page thirty-six, as seen in the Honam Temple, Canton. Amitabha
means the Eternal or Infinitely Glorious. He is usually represented
standing on a lotus-flower. Great virtue is thought to attach to
the mere utterance of his name, which is considered sufficient to
perfect the character, and transport to Paradise. " If I only get
faith," says the Buddhist, "and repeat the word O-mi-to several
thousand times, it will outweigh many sins, and

Happy if with my latest breath
I may but gasp his name,

for I shall be wafted forthwith to the Western Heavens." It is so
easy that all may do it, and affords a convenient short cut to the
land of the blest.

Buddhism insists on a pure morality, and on temperance. It
enjoins an endeavour after right thoughts, right speech, and
correct conduct. The disciple is to remember the law and keep it,
meditating with his mind in a receptive state. He is ako to

64 KWANG TUNG.

return good for evil, for Buddha said: "A man who does me
wrong, I will return to him the protection of my ungrudging love ;
the more evil comes from him, the more good shall go from me."
The end set before the believer is present rest of mind, freedom
from all worldly things, and eternal emancipation from re-birth
here below, the dreaded penalty of evil doing. The good live in
hope of Nirvana, a term variously defined by scholars, which
seems to mean deliverance from all that fetters and causes sorrow
in life, and is conceived of, not exactly as annihilation, but as a
state of supreme rest. Yet there is to be no bodily form, no
perception, no conscious thought, no memory, no knowledge, wish
or desire; but perfect indifference to joy and pain, good and evil.

In China, as elsewhere, a great many men and women enter the
Buddhist order, the rules of which are that they should not marry,
take the life of any creature, steal, lie, drink wine, use perfumes or
flowers, attend dances or theatres, or use high and luxurious seats.
They may only eat at fixed hours, and are not allowed to possess
cattle, gold, silver or precious stones.

One school of Buddhists discourages the study of books, striving
to follow the example of one of their early missionaries who spent
many years in the interesting occupation of gazing at a brickwall ;
but others pursue knowledge as a help to meditation. Though
looked upon by the Chinese as idle and licentious, Chinese priests
and nuns are nevertheless universally feared, and their help is
sought in extremities by all classes.

It is thought that Buddhism helped to obliterate the native
Chinese conception of one supreme God ; but it also gave to the
nation the idea of the Goddess of Mercy, who embodies " Buddha's
love to all that breathes." Following upon this is the doctrine
which attaches great virtue to saving life, even of the meanest
creature, which probably did more than anything else towards
abolishing bloody sacrifices in China, and substituting the paper
representations, incense sticks, and crackers now used. The idea
of the rewards and punishments of Heaven and Hell was also
introduced by Buddhism into China, thereby awakening a dread of
the hereafter.

It has been pointed out by Beal that almost the only noteworthy

RELIGIONS OF CHINA. 65

attempts at architecture in China are the Pagodas, which are
Buddhist. The idea of these erections is to represent, first the earth,
then world above world tapering aloft to the infinite. On the
eaves are hung bells, to represent the " music of the spheres ; "
while the projecting roofs with their carved balustrades, represent
the habitations of the blest. They were originally used as tombs
for deceased Buddhist priests, or as shrines for the relics of
Buddha and other saints. Now, however, they exist only for
geomantic purposes, and are considered to bring good luck, as ex-
plained in our remarks on Fung Shui.

It is Dossible also that the Chinese taste and skill in the cultiva-
tion of flowers may have received an impetus from the fact that they
are offered at Buddhist shrines. Thus Buddhism in China has in
the past tended not only to promote a love of morality, but also of the
beautiful in nature, and assisted in the advance of literature and
art j but at the present day it is nearly effete.

Besides Confucianism, Taoism, and Buddhism, usually spoken
of as the Three Keligions of China, there are about twenty millions
of Mohammedans in the Empire, chiefly in the north-west provinces
of Kansuh and Shensi, and the south-west province of Yunnan. In
the latter region they have several times risen in rebellion, but by
far the most serious outbreak was that begun in 1855 and not ended
till 1873, when the Chinese general extinguished it by a wholesale
massacre of men, women, and children, with barbaric thoroughness
shedding rivers of blood.

There are also a few Jews living in Kaifung, the capital of
Honan; but when visited by Dr Martin in 1866 they numbered
only about three hundred, and were in utter destitution, having sold
for food the very timbers and stones of their venerable synagogue
dating from 1183, and rebuilt in 1488. By this time they are
doubtless almost, if not entirely, absorbed into the surrounding
population.

K

CHAPTER V.

SHIU KWAN:
A MISSION STATION IN THE INTERIOR.

FOR our journey into the interior (commenced February 9th
1887), we made use of a kind of house-boat known as a Ho
T'au or Riverhead, from the place where it was first built. It had
a central room fourteen by eight feet, with panels painted green,
red, gold, marble, yellow, and white. There were windows on either
side, and four doorways opening out upon the narrow ledge which
ran round the boat. At one end were wooden shelves screened off
for our sleeping accommodation : on these the passengers place their
padded quilts, rugs, and pillows, making themselves as comfortable
as they can for the night. Another room forward is occupied by
servants, while the family and crew are in the stern. Our cooking
is done on an earthenware stove, and the implements used are very
few and simple. We carry our own cups, plates, filter, hand-basin,
provisions, etc., arranged along the sides.

Embarking overnight, we are awakened about dawn by a furious
stamping on both sides, making the boat shake from stem to stern,
accompanied with frightful groans of — "Aye — yag — yag — yag —
yag — yag." The boatmen are running up and down the narrow
planking outside, stamping furiously and yelling, to show that they
are putting forth their utmost strength in poling. This mode of
propelling the boat is adopted where the river is shallow. When
deep, a rope is affixed and the men go ashore to tow, unless the
wind be favourable and the huge mat sail can be utilised. The

MISSION STA TION IN THE INTERIOR. 67

rudder is over two yards wide and perforated with large openings.
A long scull is also used at the bow to help in steering the lumbering
craft.

During the first day or two, our course lay through a flat and
uninteresting country, the villages along the course of the North
River being scattered and poor. After leaving the rich plains of
Canton and Fatshan, there is certainly nothing here to suggest the
cant phrase, " The teeming millions of China." The houses, like
those described by visitors to the poorer country districts of Ireland,
are mere huts with earthen floors, where pigs, fowls, dogs, and dirty
little children play together. They have only one room, in which
the occupants both eat and sleep. A small half-burnt clay pot
contains the fire, the smoke of which goes out at the front and back
doors. The villagers seem very shy of foreigners. "We noticed
also that the young women have an oldish appearance, the middle
aged are wrinkled, the old decidedly ugly, and in some cases
blind.

On the 12th we passed through a more varied country, the river
running between fine lofty mountains. The village of Lo Pau is
skirted by a beautiful stretch of white sand like that at Ramsgate.
AVhen nearly past the town, we landed and walked some distance
along the bank. At one spot, where three large trees were growing
together in a clump, a small idol was placed, with incense sticks
burning before it. Our path now led through a splendid bamboo
grove, where the overhanging stems met and gave a pleasant shade.
Coming to a small village temple we went in to rest. A rustic,
who followed us thither made himself very affable and communica-
tive, finally inviting us to his house to drink tea. This kindness
we were however compelled to decline, as our boat had already
passed.

The next day we came to Shek Kok (Stone Corner), where a
Pagoda stands on the extreme edge of a steep hill, looking in the
distance somewhat like a lighthouse. We pushed on after dark,
poling hard to get to Tsing Yiin, where we anchored for the night
near one of the armed gun-boats, which are placed at easy stages up
the rivers to protect the traffickers from pirates. On Monday the
sun shone with Eastern glory. We were nearing the First Pass,

68 KWANG TUNG.

where the river makes a fine semi-circular sweep to enter a deep
gorge ; from which point it is completely hemmed in by lofty black
mountains. The Commissioners from a Custom House situated
just here, now came on board, and finding a package of salt
smuggled by one of the crew, confiscated it.

While the boat was being slowly towed up the ravine in the face
of a strong breeze, we alighted to stretch our legs : the first objects
that attracted our notice on the river-bank were two robbers' heads
exposed in wooden cages at the top of a pole, for a warning to
others.

Proceeding along the rock-cut towing path, with the mighty hills
towering aloft, before, behind, and on either side, their faces all black
from the annual fires which are kindled to destroy the covert of
tigers and robbers, about three miles walking brought us to Fi
Loi Tsz, or the " Temple that came flying," an extensive Buddhist
establishment containing three shrines, built at different stages up
the mountain side, reached by a winding path and steps. The
priests, who were very friendly, gave us some choice tea to drink.
The upper shrine is built beside a beautiful waterfall, which runs
over a projecting ledge, and is precipitated direct down about fifty
feet with a great roar, refreshing the surrounding moss and ferns
continually with its spray. The scenery on the estate is very wild,
the trees and underwood having been left in their natural luxuri-
ance.

After a week's run we came to Ying Tak, the first station in the
Shiu Kwan Circuit. The town is like all other Chinese towns,
low-lying and dirty, with plenty of pigs, dogs, and children in the
streets. On the riverside you may see a small boy riding a huge
buffalo : " A little child shall lead him," though foreigners are
seldom at ease when encountering on the narrow bank those great
horns, pricked up ears, suspicious eyes, and unpleasant sniffs. In
the adjoining country these beasts are used to draw primitive
wicker-work carts on heavy lumbering wheels; here also wheel-
barrows, not by any means of the latest fashion, may be met with.
On the bank we noticed a flock of geese following a boy homewards,
obedient to his call. When night fell, little rafts with lights affixed
were put out on the water to attract the fish, while black pelicans

MISSION STATION IN THE INTERIOR. 69

with rings round their throats stood on the edge ready to catch
them as they approached.

Our journey of three hundred miles ends on the twelfth day.
We are approaching a large town of 5000 inhabitants, situated
between two branches of the North Kiver, and surrounded with
battlemented walls. This is Shiu Chau, our future home. On land-
ing we are greeted with the bad news that a thousand have died in
the last two months from small-pox ; and nobody can wonder at
the appalling extent of such epidemics, since the people take no pre-
cautions. Even now they are in every street, with marks of the
disease out full on their faces, arms, and legs, either in the incipient
or retiring stage. A day or two after we arrived, a man died of
small-pox next door to us ; but the coffin was not brought out for
burial until six months afterwards. In the meantime the relations
had kept it in their front room, while they saved or collected money
enough to conduct the funeral with proper rites and ceremonies.

The Shiu Kwan Mission, occupies a native house near the city
gates, which has a central hall with a little square open to the sky,
a small room behind it, and a long room on each side. Here I
resumed my studies of the Chinese language in general, and the
Canton dialect in particular.

In learning Chinese, the 214 Radicals or root- forms from which
all the characters are made, have to be mastered first. They contain
from one to sixteen strokes, and some of them are complicated. The
student next begins to read a simple colloquial book with a Chinese
teacher, whose sounds must be imitated till they are mastered.
At first a very little is done a great many times, but the teacher's
patience is admirable, though he does not teach in any true sense,
and is only useful to the beginner as a pronouncing dictionary.
Gradually the student learns to mouth the tones with ease, and to
recognise the form, sound, and meaning of the characters. The
language contains over 40,000, all different in form, but made very
confusing when spoken, owing to the similarity of their sounds.
For instance there are fifty separate characters of different meanings
pronounced " Ki," differentiated only by the pitch of the speaker's
voice in one or other of nine tones. Even then the meaning is not
always clear, for when two natives are talking together, they will

70 KWANG TUNG.

sometimes indicate the character meant by fingering it on the palm
of the left hand. It is obvious that such a language is addressed
largely to the eye and not to the ear. Thus it is that scholars in
all parts of the Empire can recognise them by sight, and understand
the meaning of books without any uniform pronunciation, except
within limited areas where one dialect is spoken. There are
practically three languages to learn — the colloquial of the district,
the book style, and the more condensed ancient classic style. The
sacred books are written in the latter, all books in ordinary use in
the second, while the Christian Scriptures and some popular works
are written in the former as well as in the book style.

Acquaintance with 4000 characters is sufficient for reading the
Bible in Chinese : but that is by no means all that a missionary
requires. To get a good working knowledge of the language
demands great application for a long time. Some (in effect) have
said, " I came, I saw, I conquered "; but it may be safely asserted
that a European in Canton must be prepared to give at least two
years to get a grounding in the Chinese language and two more to
feel at ease in conversation, reading, and preaching. The difficulty
of understanding what is said, continues after one can make him-
self understood, for few speak any dialect purely. There is a con-
stant confusion of sounds as S and SH ; TS and CH ; N" and L ;
and of short and long vowels.

Residents in the interior of China are fortunate in having a
regular postal service. Even in remote places, letters and papers
can be sent and received at frequent intervals, and it is only very
rarely that a batch is lost, as (for instance) in the wreck of a boat.
These postal arrangements are carried out by private business
houses and not by Government.

The Wesleyan Mission has two chapels in Shiu Kwan, where
daily preaching to the heathen and various evening classes are
held. Passing down the street one night on our way to the Bible
Class we found lighted lanterns hanging in rows on either side ; in
front of a certain temple was erected a temporary staging from
which came sounds of the melodious music for which the Chinese
consider themselves famous ! A festival was in progress in honour
of the idol, to be paid for by subscriptions raised from the tenants

MISSION STA TION IN THE INTERIOR, y\

of the street. A crowd composed wholly of men stood round,
watching the performers with evident interest.

On arriving at our Chapel a very different scene presented itself.
In the vestry at the back, twenty or thirty men were sitting up to
a table, with a native preacher at their head, about to conduct a
Bible Class. The members, who are mostly poor, read round
according to their usual custom, many stumbling painfully over the
characters, and finally appealing to the leader to explain their
meaning in colloquial speech. Then the preacher expounded the
main points of the lesson with considerable eloquence, after
which he said, " We will sing Happy Pay." They began j but it
defies description : they shouted with all their might, and towards
the close of the chorus went faster and faster. The Spirit seemed
to move them to make melody in their hearts, and though musical
time and taste were sacrificed, it was worth something to hear
twenty or thirty men redeemed from heathen darkness, singing
lustily " Oh ! happy day, when Jesus washed my sins away ! *

The circuit worked from the Shiu Kwan centre is very extensive,
and regular visits are paid by the missionary to the outdying
stations, one of which is reached as follows. You hire light wicker
mountain chairs with two bearers each, and set out about 9 a.m.
through the South Gate, down the bank of the river, past some
ruins left by the T'ai P'ing rebels more than thirty years ago.
The mountains rise before and behind you, and in one place a
monastery stands conspicuously on an eligible site, some distance
up the slope. The paths show the yellow or red sandstone of
which the soil is composed. Here and there are clumps of briar
roses, about the size of a sixpence, upon which settle splendid
orange-coloured butterflies with black spots. In the fields the
sturdy country-women are cutting barley or planting rice. The
river is covered with diamond-shaped sails, and on the shore
fishermen are drawing their nets to land.

When we turn away from the waterside, and ascend the steep
mountain footpath, everywhere great stones are seen standing up,
in various irregular forms. The presence of game is also betrayed
by the frequent call of the partridge in the brushwood. A long
climb brings us to the hill-top, where a grand view is unfolded

72 KWANG TUNG.

before us. We seem to be standing on the circumference of a
great circle of valley, hundreds of acres in extent, neatly mapped
out into small plots, all tinted with the light green of the young and
tender rice. Here and there are clumps of trees, which mark the
locality of villages. To one of these, called Ma Pa Hii, we now
wend our way. The chapel, a small place, not distinguishable
from the surrounding houses, is the centre where the faithful gather
to meet their missionary. Tea is offered. Then follows a con-
vorsation on the state of the work of God with an address and
prayer, after which we depart from these quiet country folk, who,
away in yonder far off valley, have learned of Jesus and his
love.

Another place regularly visited is Mong Fu Kong, one of a
group of villages, scattered up and down the fertile valleys between
the hills, where success has attended the mission. At regular
intervals a week is spent in a loft over the Chapel, when all the
affairs of the Church are thoroughly investigated. At these times
the missionary becomes a veritable "Philosopher under the Tiles."
His bedstead is composed of a couple of boards, supported on
trestles, with the indispensable mosquito-curtain hanging above and
around, while a padded quilt serves to ease his aching bones. To
this place he brings his cooking utensils and provisions, and a cook
to prepare his meals. He is generally encouraged and refreshed by
the flourishing state of the work at this centre. Since the visit
here described (1887) the church has still further advanced, the
members now supporting their own native pastor.

Wesleyan mission work in the Shiu Kwan circuit has been
more encouraging than in any other part of the Canton District.
Begun by Rev. T. G. Selby in 1877, its success has been mainly
owing to the vigorous administration and continued self-denying
labours, from 1882, of Rev. S. G. Tope, aided by several
coadjutors.

In the neighbourhood of Shiu Kwan are some coal mines,
which we set out one afternoon to find. Some miles walking
brought us at length to a mat-shed on the hill-side, where we were
invited as usual to drink tea, but this time in coaly water. We
then entered an opening in the mountain side, and descended a good

MISSION ST A T10N IN THE INTERIOR. 73

depth, first by a gradual incline, then by steep wooden steps, (the
sides being shored up with timbers lined with brushwood). After
a fair number of twists and turns we came to the bottom, where
one solitary naked workman was picking away at the black clay,
because he had come to the end of the coal seam. As the heat
was excessively great and there was nothing more to see, we cut
short our visit to the under world, and were glad once more to
escape to the upper air and greet again the light, and feel the
breezes of heaven.

Comparatively little attention has yet been paid to coal-mining
in China, though there are known to be immense coal-beds
practically untouched. Meanwhile they are content to denude the
country of every vestige of timber for the sake of fuel, thus help-
ing to cause an irregular rainfall and periodical flooding disasters.

The men employed in Chinese mines are sometimes debtors,
placed there by their creditors to work out their liabilities in a
state of semi-bondage.

The country north of Shiu Kwan is very mountainous, and
sparsely populated with timid and suspicious inhabitants. The
streams also are shallow, and roads and bridges conspicuous by their
absence. These causes unite to make travelling in these regions
difficult and hazardous.

We are liable in South China to very sudden changes of
temperature. One April morning my thermometer registered 79°
in the shade, and the air was filled with the voices of summer.
The hum of the mosquito, the chirping of crickets, the croaking of
frogs and the shrill cry of the cicada — all seemed to say " Summer
has come." In two hours however the weather became bitterlv
cold, the thermometer suddenly dropping to 59°. A change into
cooler clothes meantime brought on a violent attack of fever, which
lasted three or four days.

As the weather gets wanner the mosquitos grow very troublesome.
They are much like gnats in appearance, and being furnished with
a minute probe and saw, are capable of giving considerable annoy-
ance. They vary in size, and some are of a dull colour while others
have white spots. The best refuge from their incursions is within
the mosquito curtains of the bed, where one can read in peace.

74 KWANG TUNG.

Fortunately there are also large spiders, with bodies the size of a
crack-nut, and legs covering a span as large as the palm of one's
hand, which conceal themselves behind pictures, and dart out with
great precision upon their prey. Mosquitoes however are not
nearly so nimble as flies, for they can easily be killed when they
settle, or caught by a sweep of the hand while flying. They are
fond of attacking one's feet under the table in the dark, but they
do not scruple also to settle on the face and hands.

Besides mosquitoes there are many other varieties of insects in
South China. Bees and ants, wasps and hornets abound, and in
the country fine butterflies flit from flower to flower. Stag beetles
and many other varieties are found, some of them beautifully
marked. Grasshoppers are collected to feed cage-birds, and even
pitted against each other by betting men and boys to fight.
Various kinds of locusts and beetles are caught, and sold in Canton
for human food.

But of all the insects, the noisiest is the male cicada, whose
incessant whizz is deafening in hot weather. There are also
mimetic insects of various colours and wondrous shapes, some of
which resemble dried chips and leaves or green stems, according to
the nature of their habitat. Next to the locust, the white ant is
perhaps the most destructive pest. Being very defenceless, it fears
the light and contrives to go up inside a wall or pillar, or behind
boxes, to the beams of the roof. These it will completely devour,
only leaving the outer surface as thin as paper, though presenting
the same appearance as before, till it suddenly collapses, bringing
hideous ruin in its train.

To a student who prides himself on the good appearance of his
library, a fresh annoyance is presented by the large brown cock-
roaches, about two inches long, which get into desks, drawers, and
bookcases, nibbling cloth bindings so as to completely spoil their
appearance, giving however the preference to browns and greens.
We are thus obliged to varnish our books immediately they are
unpacked or they will be defaced in a few hours. And even then,
if allowed to stand long on the shelves, without being occasionally
dried one by one in the sun, the damp will spot and yellow the leaves,
while the bookworms bore them. We have to be equally careful

MISSION STA TION IN THE INTERIOR. 75

with all clothes that are un washable, drying them thoroughly in
the sun after the cool weather is over, and putting them away into
tin-lined boxes with camphor. If allowed to hang twenty-four
hours in a room during certain seasons of the year, without this
precaution, one's best clothes will be spoilt with mildew.

Thanks to the law of compensation, we have not only creatures
that annoy, but others which prey upon them. Beautiful lizards
glide noiselessly after our friend the mosquito, and with a dart of
the tongue whisk him out of sight. The large spiders already
mentioned also hunt the universally detested cockroach, consuming
the contents of his horny shell, while black and red ants will soon
overpower one that is disabled, tearing him limb from limb while
yet alive.

The Chinese centipede is a very formidable creature, which
measures about eight inches long, and is furnished with twenty
pairs of claws, and admirable pincers at the head and tail on the
lobster principle. A centipede has been known to get into a
person's clothes, causing the wearer exquisite pain ; and even if
one only walk over a limb, it leaves a wale as though every claw
were poisoned.

The Canton Province is not overrun with wild animals, but tigers,
leopards, and wild cats are found on the hills, and their skins may
be bought in Canton. Reports also are not infrequent of wood-
cutters being carried off by tigers. In other parts of China,
squirrels, monkeys, bears, wolves, and foxes ; also the gazelle,
musk-deer, and elk are found. The rats of the Middle Kingdom
are not without the intelligence which characterises their race in
other countries.

The domestic animals of China are six in number. There is the
water-buffalo, used in agriculture, and not killed for food till old
and worn out ; a small species of pony seldom used in the south
except by officials ; the pig, a long-nosed, hollow-backed animal,
which feeds on the offal of the streets, and whose flesh forms,
together with fish and rice, the staple food of the Chinese. Next
comes the goat whose flesh is rather tough and lean ; the dog, a
miserable cur of the Esquimaux type, varying in colour only from
yellow and white to black, which may be seen at any time in the

76 KWANG TUNG.

streets or graveyards, seeking what it may devour. The Chinese
consider it good eating, and one may now and again see " dog " in
process of preparation for the table. The cats of China are a small,
lean species, living chiefly on the roofs. Like the other animals they
are very much frightened at the appearance of a foreigner.

Fowls are much prized, and reared in great numbers for their
eggs as well as for their delicate flesh, but they are smaller than our
English breeds. Ducks and geese are driven in flocks along the
banks to feed, or follow a boy when he calls. Besides chicken and
ducks, partridges and pheasants, pigeons and doves, sparrows,
martins, tailor-birds, wood-peckers, wading-birds and beautiful king-
fishers abound. Thrushes and larks are carried by gentlemen in
cages out into the open air, and fed carefully with grasshoppers.
Magpies, crows, snipe, and cranes are also seen in great numbers
about Canton, while hawks, vultures, eagles, owls, and peacocks are
found in various parts.

Tortoises, turtles, lizards, and many varieties of snakes and frogs
are common ; one species of frog called the " field-chicken " is much
prized for food, and foreigners do not object to curry made of its
legs. Besides these animals, birds and reptiles, the Chinese, in
common with other nations, also speak of the fabulous phoenix and
unicorn, and especially of the dragon.

At the end of six months we embarked on board a small and
inconvenient boat to return to Canton. Our crew worked well,
commencing each morning at one o'clock and going on till dark.
As a strong tide was running with us, we made the passage down in
four days, whereas it had taken fourteen to come up. One night
we encountered a hurricane, accompanied with a sudden fall of
temperature. Though closely battened down, we suffered from the
cold and slight attacks of fever, while the boat rocked as if at sea,
and the wind howled in the rigging, as Ave lay at anchor off a large
town. When at length the storm subsided, the air became almost
painfully still, except for the occasional chirping of crickets, the
whizz of the cicada, and the shrill sound of singing girls in some
boats near by. Then the watchman on shore beat his gong and
called the hour. At the same time the watch was beaten on the
gun-boat, with very weird effect, two sticks being struck rapidly on

MISSION STA TION IN THE INTERIOR. 77

a leather drum with gradually increasing loudness, then diminuendo
and retardo till it died away with one faint touch.

When we arrived on the English Concession at Canton once
more, it seemed like a Paradise, with its shady avenues, princely
houses, cooing doves, and the atmosphere of peace and quiet, as
contrasted with the hooting of the native crowds.

CHAPTER VI
INDUSTRIES, TRADE, AND ADVANCE.

A GREAT many branches of industry are carried on in Canton.
Glass is now manufactured to take the place of oyster shells and
paper in windows ; this art was introduced from Europe as late as
the present century. Crystals are cut and ground for the large round
spectacles preferred by the Chinese, with tortoise shell or metal
frames : foreign spectacles are now used, however, to some extent.
The beautiful green crystalline rock known as jade, has always been
highly esteemed by the inhabitants of China for ornamental pur-
poses and articles of personal adornment, such as earrings, bracelets,
etc.

The Chinese have long been famous for the art of porcelain
manufacture, known to them as early as a.d. 85. It was not in-
troduced into Europe till 1722, yet the original makers are now far
outstripped in taste and skill by their western competitors. A visit
to the Chinese pottery department of the British Museum will be
sufficient to convince anyone that the native product is mere
rubbish, compared with that turned out in Dresden, Sevres, etc.
For beauty and finish the Japanese porcelain is also greatly superior
to the Chinese.

The different trades of the Middle Kingdom have their own
special quarters, where shops of the same kind stand side by side in
the same town ; thus, if you leave the porcelain street you may visit
another wholly devoted to the production of the celebrated black-
wood furniture. This wood when dressed appears very similar to
ebony, but is not so brittle. It is carved into tables, bracketsr

INDUSTRIES, TRADE, AND ADVANCE. 79

chairs, lounges, and various ornaments, many of the articles being
inlaid with marble, or mother-of-pearl, and even gold and silver.
Wealthy Europeans sometimes buy suites of it to take home, but as
its style is stilted and severe it is not so much required for use as
for ornament. The Chinese, being absolutely oblivious of comfort,
make all their couches and chairs in lines at right angles to each
other.

In yet another street you will be deafened by the blows
resounding from a score of blacksmiths' anvils, where native iron
and steel are roughly worked into agricultural and other imple-
ments.

Next comes a row of wood- workers' shops, from which cupboards,
chairs, tables, tubs, pails, coffins, idols, etc., are turned out, the
workmen making considerable use of their bare feet to hold the
materials. Now you pass into a street where articles of various
fantastic shapes are displayed, composed of a metal known as
" white copper " which is similar in composition to German silver,
and is much used for the manufacture of vessels used in the
temples, such as candlesticks, censers, trays, bowls, etc. ; also vases
and ornaments representing animals.

Again we hear the sharp metallic ring of a hundred hammers, for
we have arrived at the street where brass locks, bowls, and pans are
manufactured. Here also gongs are made out of an alloy of twenty
parts of tin and eighty of copper. Tongueless bells too are cast for use
in the temples, intended to be struck with hammers on the outside.

Perhaps the most beautiful of all the Chinese productions are
their gold-embroidered silks. The Government has for 4000 years
paid careful attention to this branch of industry. But of late years
the production of silks has diminished, owing, it is said, in the first
place, to the destruction of armies of skilled workers during the
great T'ai P'ing Kebellion. A good deal of the raw material is
now exported, manufactured in Europe, and the fabric sold back to
the Chinese. The common people often wear silk clothes of a
thick native make, dyed black or brown, which is very durable.
The rich have robes of fine texture, embroidered with gold thread ;
and the shoes, purses, spectacle-cases, and children's hats, even among
the poor, are often beautiful specimens of needlework. A great

80 KWANG TUNG.

many articles are produced for the foreign markets, such as tea-
cosies, table-covers, cushions, etc. One great advantage of the
Chinese gold thread is that it does not tarnish. Some of their
silk and gold embroideries cannot be surpassed for beanty of design
and harmony of colour, though others appear grotesque to a
western eye.

The cotton industry is of later growth, not dating back further
than a.d. 500. When first introduced it was greatly opposed by
the silk growers, but has gradually won its way. The native looms
are of a very rude and primitive type, but immense quantities of
cotton goods, ready manufactured, are now imported from England
and America. It will often be found that a great part of a crowd
hooting at the foreigner as he passes, are wearing coat, trousers, and
common white stockings, all from Manchester. A favourite gar-
ment with the coolie class is a white towel with a red border, made
into a sleeveless vest.

The Chinese excel in carving ivory and wood. Their work is
very minutely done, and though the figures are grotesque, the
amount of detail put in testifies to the patient plodding which is
characteristic of the people. They also make beautiful lacquer-ware
boxes and trays by covering ordinary pinewood with Elms-gum.
Camphor is obtained by soaking the branches, roots, leaves, and
chips of the tree in water, then heating it till it passes off and
crystallises on inverted straw-cones. This deposit is brown and
dirty in appearance, and does not undergo the final refining process
till it arrives in Europe.

Grass matting is much used in China to spread on beds or floors,
and for packing tea-chests and canes for export. Sails too are made
of it, and four hundred square feet can be obtained for ten dollars
(30s.) ; in spite of its cheapness, however, the sails on the native
boats are generally full of holes. A great deal of matting is now
exported, some of the patterns being excellent.

Among the curiosities of the Chinese export trade is human hair,
of which in 1889 no less than 80,000 lbs. were sent to England
and France, mostly collected from the combings in barbers' shops.
Chinese hair is, however, so coarse that it is only used for
theatrical purposes.

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INDUSTRIES, TRADE, AND ADVANCE. 83

Old embroideries are also much in demand abroad, and it must
tend to increase the conceit of the inhabitants of the "Middle
Glorious Kingdom" when they find that their cast-off clothes, as
well as their hair, are so much in request amongst us. Other
curiosities of the Canton trade are glass bangles for India and brass
buttons. In 1889 no less than 111,000,000 of palm leaf fans were
exported, also large quantities of preserved ginger, chow-chow, and
little oranges, peppermint, rhubarb, and 3,000,000 lbs. of pills for the
use of Chinese abroad. Teapots in wadded cases, china ware, curios,
hemp, lily-bulbs, rice, feathers, China-ink, bristles, fire-crackers,
camphor, etc., are also exported. The chief imports are Manchester
goods, red blankets (greatly used by the Chinese), opium, kerosene
oil, lead, quicksilver, drills, cotton yarn, and fancy goods, as toys,
lamps, dancing clocks, etc.

It will readily be believed that such an enormous territory as
China comprises within her boundaries immense possibilities for
trade and commerce. Mines of coal, iron, lead, copper, zinc, and
gold are worked ; but enormous mineral and metal wealth lies
buried in the eighteen provinces, as European surveys have shown.
It is thought that the development of these natural resources
would make China one of the most prosperous countries in the
world ; but the underpaying of officials, and the consequent universal
custom of levying blackmail upon everything that will admit of it,
paralyses native enterprise. The most enlightened merchants say :
" Me too muchee fearee do pidgin " ; or, in other words, " I fear to
venture my capital where it will be devoured by parasites."

In spite however of all this, within the last decade several im-
provements have been set on foot. Among the most ambitious of
these is a mint in Canton, of enormous dimensions, about one third
of whose machinery is at present in use. Previously to its
establishment the only native coin was that called " cash," about
the size of a halfpenny, with a square hole in the middle, an alloy
of copper and zinc, often debased with iron, its value varying in
different parts. In 1891 we could get in Fatshan 1040 for a dollar,
or about twenty-six a penny, when the dollar was at 3s. 4d. The
new cash made at the mint are however sold at 1000 to the dollar,
and even then they are made at a loss.

84 KWANG TUNG.

Besides "cash," the Chinese have been accustomed to use
" sycee," or shoes of solid silver, and broken pieces of silver, which
necessitate one's carrying a small scale, in order to ascertain their
weight and value. But foreign trade has given rise to the exten-
sive use of Mexican dollars, which are about the size of a five-
shilling piece, and have now become current everywhere in the
Canton province. But they are sadly disfigured and reduced in
weight, by the " chop," or stamp of the business houses, through
which they pass ; so much so, that in time they are knocked to
pieces and become "broken silver." Ten cent and five cent pieces
of Hong Kong coinage are also very popular on the mainland ; but
now the Canton mint is issuing these coins, as well as dollars
and half-dollars, stamped with the Imperial Dragon ; though they
are not of the same value as the Hong Kong coinage. As dollars
are frequently counterfeited, merchants employ practised hands,
called "shroffs," to examine every coin that comes to them. Gold
coins are not used, but native banks exist, which issue notes and
letters of credit.

Unlike the Japanese the Chinese are slow to adopt improve-
ments; but there are not wanting evidences of gradual advance.
Besides the mint already mentioned, there is a paper mill, with
foreign machinery, between Canton and Fatshan, managed by
Europeans, but belonging to a native company. Then there is
the "China Merchants Shipping Company," which owns many
steamers plying up and down the coast. Since the war, telegraph
lines have been erected in many parts of the country. And of
late we hear of the establishment of a cotton mill, a short line of
railway, iron and steel works, arsenals, and dockyards for building
iron steamers.

Mines have been opened on improved principles, in spite of the
local opposition of the superstitious and ignorant populace and
gentry. There are now coal mines in good working order,
and schemes on foot for further developing the gold mines of
Manchuria. The enlightened Chinese statesman, Li Hung Chang,
has also written a preface for the translation of " Hunter's Thera-
peutics," though he does not seem to realise that it destroys the
basis of the old native books on medicine. A full-fledged " Professor

INDUSTRIES, TRADE, AND ADVANCE. 85

of Botany " lias been installed at the Naval School in Whampoa,
who (it is reported) was expected to begin by planting cotton-trees.

The Chinese have now a considerable number of formidable
warships of the best modern types, purchased in Europe at great
cost 1 they have also constructed harbours, dry docks, and arsenals.
The sailors are said to be expert, but the officers incapable, and
destitute of the necessary knowledge and experience ; while their
conceit at present stands in the way of acquiring it. Several
thousand soldiers are drilled on the German system, and more are
to be so trained; but a Russian military attache, who in 1890
examined the Manchurian troops, their weapons, forts, and materials,
reported that he found the Krupp guns and rifles, supplied to the
army there, to be completely useless owing to neglect. This shows
that the acquirement of Western arms and implements does not
bring with it the power to use them to advantage. But by degrees,
experience will no doubt teach the Chinese to make full use of all
that they may deem to be of service to them ; and it must ever be
borne in mind that " their method of progressing is from top to
bottom, and from the end to the beginning."

Nor must we suppose that until quite recently the land of "the
black-haired race " has always been in a dead sleep. In the year 200
B.C. the Chinese explored westward as far as Persia, and southward to
India. There was a Liberal Party in existence as early as a.d. 1100,
which held power for eight or ten years, when a hot controversy
was carried on as to reform. But the Conservatives were too
strong for them, and drove them into exile. If they have ever
returned thence to disturb the reign of the ancient sages, it is
probable that they have been relieved of their heads, and this
has proved to be a very successful method of keeping down
Liberalism.

But now, once again, the country seems to be awakening, though
great risks are run by those who, like Li Hung Chang, recommend
reform. Real political, social, and religious liberty will not be won
without much heroic determination and self sacrifice on the part of
leaders of thought in China ; at least, we should expect so, if our own
experience in England, France, and America teach anything. There
is no movement among men or nations without some friction ; and

86 KWANG TUNG.

the friction is necessarily very great in the Middle Kingdom just
now, as it is the moment bordering on motion, rather than the time
of actual motion.

The year 1890 saw another distinct step in the direction of
breaking down the wall which has hitherto kept the Chinese
Government in jealous exclusiveness. The foreign powers had
long been agitating to be received in audience by the Emperor in
person. This became an accomplished fact in 1890, and for the
second time on March 5th, 1892. The foreign ambassadors wished
to be received in the Imperial Palace, but this was absolutely
refused, as it cannot be entered without the Ko T'eu, or servile
reverence, to which no European dignitary will submit before an
Asiatic despot. The ceremony took place in the "Hall of the
Tributary Princes." They made some demur at first to this
arrangement, supposing it to be " another of those petty artifices,
which are so peculiarly pleasant to the Chinese mind." But it was
explained that, until a new hall should be built, there was no
other place so suitable.

During the audience, the Emperor was at a distance of seven or
eight yards from the European Ambassadors, raised on a dais, with
a table in front of him. Around him stood the princes and chief
ministers ; on either side were armed soldiers. The hall was not
large, and the Europeans were placed between two pillars near the
centre ; but the rabble crowded up the steps and made digital
examination of their uniforms and decorations ; while workmen,
gardeners and porters peered in at the windows, no order being
kept. The foreign ministers entered one by one, stayed five
minutes in the Imperial presence, then their suites entered in three
ranks, giving three salvoes advancing and three retiring backwards.
This was considered to be an event of great significance.

CHAPTER VII.

SCENES AND ADVENTURES NEAR SHIU KWAN.

AFTER two or three weeks' rest and refreshment in Canton, we
again embarked for our remote country station. All went
smoothly until we came to the First Pass, where we arrived at
dusk, and anchored in the deep gorge, with rocks towering aloft on
either side. But during the night a terrible storm came down upon us
like those sudden gusts on the lake of Galilee. The thunder pealed
much more loudly than is often heard in England. The lightning
was vivid and constant, while roaring torrents of rain fell. The
boat pitched and tossed as if at sea. In an instant all the gear was
blown from the roof and dashed upon the rocks. We sprang up ;
the crew climbed ashore to fasten some extra hawsers fore and aft,
and we wished for the day.

Morning dawned at last. But what a contrast to the previous
evening ! Instead of their former parched appearance the moun-
tains now looked fresh and green, and every gulley had its beautiful
cascade tumbling down into the deep trough in which we lay. As
soon as the weather cleared, our boatmen started again, towing
us slowly along the wild ravine, while we ourselves were glad to
leave our narrow quarters and take some exercise upon the foot-
path, cut in the face of the rock some distance above the level of
the water.

We afterwards heard that at the same time a storm was raging
in Canton, when the boundaries of our mission property at Tsang
Sha were carried away by the river. Several boats were
wrecked about midnight, making the poor people who lived

88 KWANG TUNG.

in them homeless. Moved by the pitiable cries of the terrified
children, our missionary there took them indoors and fed them.

Continuing our journey, we passed a remarkable cliff, rising
perpendicularly to a great height ; the strata at the face of it looked
as if they had been lately laid bare, revealing an enormous semi-
circular twist, beneath which was a cave. We hired a small boat,
rowed to the entrance, and ascending some steps, found within a
place used for Buddhist worship. Two priests were present, ashy
pale, as might be expected, considering the darkness of their
abode. There was another opening in the rock, immediately over
the steps by which we had entered, where we found an image of
the Goddess of Mercy, with some little shoes placed on the altar.

It was past midday when we left the fine scenery of the Second
Pass. We were now Hearing Ying Tak, and within walking dis-
tance of two remarkable caves, which very few foreigners except
missionaries have seen. As the weather was warm we went
lightly clad, with staff in hand, accompanied by our " boys," who
carried our food and other necessaries, and seemed to be in high
spirits. In the absence of roads, we followed the narrow foot-
ways which wind along the ridges of earth that divide the paddy
fields from each other. We had not gone far before we noticed
two country women ahead of us, who several times looked
timidly round. Seeing three foreigners rapidly gaining upon
them, they could not resist the impulse to flee from the path and
take refuge in the fields, till these frightful apparitions had passed.

In the course of half an hour, we approached a hill of curious
appearance ; but the path we were traversing led to a stone dam,
which we were obliged to cross, with the water laving our feet.
On the other side a magnificent natural arch rose before us. Its
width in front was very great, but from this point it tapered down
to the other end, where a smaller arch revealed a bank covered
with verdure and a rivulet running into the cave. The appearance of
the whole was most charming. With the exception of a narrow path
at the side, all the floor of the cavern was covered with deep water,
dammed up by the stone barrier over which we had just passed.
The roof was hung with stalactites, and here and there large
masses of rock had fallen into the water. The pool contained plenty

SCENES AND ADVENTURES NEAR SHIU KWAN. 89

of fish, which greedily devoured our biscuit crumbs. A small temple
stood by the entrance, adding to the picturesqueness of the scene.

As the day was already advanced, we hastened along the narrow
path, and emerging at the farther end of the cave, followed the
stream and passed up a very fertile valley, covered with rice fields.
Here and there, small hamlets slumbered peacefully among the
trees. On either side of the stream was a good stretch of pasture-
land, upon which the ordinary domestic buffaloes were grazing, some
with boys or girls sitting astride them. As we drew near they
sniffed the air uneasily and eyed us with suspicion ; but this did not
surprise us, for by this time we were accustomed to the animals
echoing their owners' dislike of foreigners, especially the crowds of
barking dogs, which are quick to herald our approach, and take up
a threatening attitude.

After wading the stream once or twice we at length left the
valley and ascended to higher ground. A mountain now
appeared on our right hand, on the side of which we fancied we
saw a faint path. Truly there teas a foot-path part of the way ;
but it was like those American roads humorously described (I
think) by Mark Twain : the path soon became a sheep-track, and
the sheep track ended in bramble thickets. Still we forced our
way onward and upward, determined not to be beaten by the
difficulties of the ascent, though the loose stones beneath our feet,
and briars and sword-grass around, greatly impeded our course. After
climbing about halfway up the mountain-side, and vainly searching
to and fro, we at length lighted upon a small, dark opening, through
which a strong current of cold damp air rushed out upon us. We
now shouted for the "boys," who lit their lanterns and fired a
number of crackers, to alarm any tigers or other wild beasts that
might be making the cave their home. The entrance was covered
with several species of ferns, one very like the good old English
" Hart's-tongue." Of course our ruthless hands stripped the rocks,
and one of the boys soon had the spoils slung over his shoulder in
a pocket handkerchief.

Stooping down, we entered this abode of shadows, and, guided by
the dim light of two wretched Chinese lanterns, threaded our way
along the lofty passages within. After walking some distance

90 KWANG TUNG.

thus, in the very heart of the mountain, we saw a faint light ahead,
and presently found ourselves beneath an enormous dome. A feeling
of awe came over us as we stood here in this massive building of
nature, with the dim light streaming in through two small apertures
at the top, revealing huge stalactites hanging from the roof, and
large masses of stalagmite piled on the floor of the cavern. It is
said that this place was used as a refuge in the time of the T'ai
P'ing rebellion ; and it would certainly answer the purpose admirably,
for the entrance could be guarded by two men, and as the cave
branches out into various other passages, it is possible that water
might be found in some of them.

Warned by the lateness of the hour to stop our explorations, we
wished now to make good our retreat. But this was by no means
easy, and again we proved the truth of the words : " The descent is
easy ; but the return ! " We had omitted to provide ourselves
with a clue to the labyrinth, so we were obliged to try passage
after passage and several times retire baffled, before at last we
accidentally hit upon the right one and groped our way to the
entrance. We then commenced a hasty march, at times breaking
into a trot. The sun was setting, and the shades of night had
already fallen around us, before we reached the river bank. Here,
after some altercation with the ferry-woman, we were at length
received into the dingy craft, and reached in safety the other shore,
where our own boat lay moored. Our first anxiety was now to get
a substantial repast ; our second to retire to rest.

Proceeding on our journey we came in due course to the walls of
Shiu Kwari, and re-entered upon our duties there. The area of
the circuit is very great, and there is no other mission at work within
it : for we have striven abroad to avoid unnecessary overlapping.
Large areas yet remain with no missionary workers, and one whole
province, where all efforts to enter have hitherto been made in
vain ; several others also are as yet barely touched. So it comes
to pass that in Shiu Kwan and its environs two foreign missionaries
direct the work of the native helpers, in their efforts to preach the
Gospel to over a million people.

Sometimes there is opposition on the part of the village gentry ;
especially is this the case when there is any attempt to obtain land

SCENES AND ADVENTURES NEAR SHIU KWAN. 91

for mission buildings. As long as native houses are rented, they
do not object so much ; but when we want to buy and build,
they think it is only the thin end of the wedge, which will lead
to the acquisition of all their " Flowery Land " by foreign powers.
The village gentry have very great influence. Their own ancestors
occupied the same spots, hundreds of years before them ; and the
whole village is perhaps peopled with the various branches of their
own families, all bearing the same surname. The natural head of
the clan holds almost unlimited power in his own district, and can
make it very difficult for even the Government magistrates to
discharge their duties.

On the other hand we often had reason to rejoice over numbers
gathered from heathenism into the Church. One Sunday a most
encouraging service was held at Shiu Kwan, when five persons
were baptised, and the sacrament was administered to over fifty
converts. On another occasion the missionary was sent for, to
meet a man employed on boats plying to and from Canton, who
had long been convinced of the truth of Christianity but never once
been off duty on the Sunday; so he took this opportunity of
coming on a week-day, to request admission to the Church.
Having given satisfactory evidence of his faith in Christ he was
duly received.

About this time, the land was suffering severely from want of
rain, and it is usual, when any calamity comes upon the country,
for the Emperor and officials to accuse themselves before Heaven,
with fasting and prayer. In accordance with custom, therefore, a
proclamation was put out commanding the people to join with
them in a season of self-humiliation. They were ordered not to
kill any pork, but to observe a period of abstinence from meat,
and give themselves to prayer.

In Shiu Kwan we usually found the officials friendly. This
was chiefly owing to the influence of two of their number (both
having the same surname Hii), who were very affable, and
exchanged periodical visits with us. One who held the office of
Salt Commissioner, took in the "Scientific American," the
illustrations of which were explained to him by means of Chinese
characters written at the side. He had also himself constructed

92 KWANG TUNG.

some electrical apparatus, and a model of the machinery of a
screw-steamer. He did not seem to have any inclination towards
the Christian Religion, but was a broad and opened-minded man
who had no superstitious fear of things western. The other was
an old retired mandarin, who had a beautiful residence, approached
by a path running through garden-grounds. He also was exceed-
ingly friendly, and no doubt the freedom from disturbance with
which the Shiu Kwan mission has been carried on is largely owing
to the influence of these two gentlemen.

Adjoining the grounds of Mr Hii Senr, is a large Buddhist
temple with a great many fine idols in it. But our chief interest
centres in a devotee (of the same name, Hii) who has a curious life
history. His story, as I received it, is as follows : — Twenty years
ago, when there was no mission in Shiu Kwan, some Christian
tracts came into his hands. When he had read them, the contents
so worked upon his mind that he determined to become a Christian.
He then travelled to Canton in a search of a missionary, but not
knowing how to distinguish one foreigner from another, went to
the business houses of the English merchants and fell on his
knees before them, imploring baptism. They treated him as a
madman. He then wandered about in great distress, until at last
he found a missionary, who examined him and put him on trial
for baptism. But not being able to endure the suspense any
longer, he went back to Shiu Kwan, and shut himself up in this
temple, which he had not again left for nineteen years. On
recognising one of his visitors (who had visited him before) he
bowed himself to the ground before him; then to each of us in
turn.

During this term, we had the extraordinary good fortune to
receive a visit from two Canton friends. While they were with
us we determined to make an excursion from Shiu Kwan to a
celebrated monastery, situated among the mountains to the north-
east. At six o'clock one morning we seated ourselves in light
bamboo mountain-chairs each borne by two coolies. Starting out
in file, we rapidly passed through the town into the open country.
The views immediately round Shiu Kwan are not very attractive,
the hills being bare and the valleys tame in appearance. After

SCENES AND ADVENTURES NEAR SHIU KWAN. 93

two or three hours however we came to wilder scenery, and in
some places the mountain path was so difficult that we had to get
out and climb, leaving our bearers to follow as best they could.
Their strength, endurance, ingenuity, and cheerfulness were very
striking.

About twelve o'clock we arrived at a village, situated in a very
wild and lonely spot. It was half fortified, being built in squares,
with all the houses facing inwards. The entrance to each square
was through a pair of large gates.

The approach of ten strangers was so unusual in this remote
spot that they took it for granted we had come with sinister
intentions. Women ran in from the fields as we approached, and
gave the alarm " a band of robbers ! " Accordingly, when we
arrived before the main entrance of the village, we heard a great
deal of chattering, saw the gates slowly close, and a number of men
take up their stand outside with loaded guns, ready to give us a
warm reception. Being wholly unprepared for anything of the
sort we did not at first realise the significance of these movements ;
but the coolies saw our danger, and hastily dropping the chairs,
ran to explain our character and intentions. A good deal of
parley followed, but at last the ponderous gates slowly opened and
the hospitable tea and tobacco appeared.

We now gained admission to one of the squares, the middle
part of which was little better than a choked drain, where pigs
were wallowing in the mire. Little children were running about
naked on the narrow pavements before the houses, crying for
protection, with the utmost alarm and distress depicted on their
countenances. We followed our guide into a small one-roomed
house built of mud bricks, where we sat down on wooden trestles
and waited until they brought us some half-cooked rice to eat.
Finding hunger a good sauce, we quickly shovelled this into our
mouths in Chinese fashion, by the aid of chopsticks. Then
followed the second course, "chuk," or congee, which we also took
with relish.

While our meal was progressing, a group of men stood in the
room taking stock of us, the women remaining modestly in the
back ground trying to restrain their curiosity, and pretending not

94 KWANG TUNG.

to care about seeing us. Among our spectators was a man who
asked for medical advice. He took off his coat and showed us his
shoulder, which had been pierced through a few days before, just
under the collar-bone, with the bullet of a robber's gun. He had
stuck a leaf on back and front, and, as far as we could see, the
wound was not much inflamed.

Now a sudden cry arises outside ! The children wail, the
women run wildly about, and the men seize their guns to
defend the entrance. But it turns out to be only caused by a few
persons running in from a neighbouring village for safety (as they
suppose), having caught the first alarm. It now strikes us that
we ourselves are not particularly safe here, so we drop a little
packet of broken silver, enter our chairs, and leave these simple
folk to drag out their miserable existence in a state of chronic
alarm.

About four o'clock we arrive at a village situated on the bank of
a small stream, within sight of the mountain which we are seeking.
But now several fresh difficulties present themselves. There is no
longer any path at all, except that lying in the bed of the stream
itself, and the villagers are bent upon hindering us. They come
out in crowds, shouting, and obstinately declaring that they have
no boats, and we must return the way we came. The rabble of
children now join in hooting and deriding us. We feel we are
losing dignity ; so taking the matter into our own hands we
walk down to the river-side. Fortunately a small covered
boat is coming up the stream empty; this is just what we want.
A dollar or two engages it, and we triumphantly continue our
course.

It was eight o'clock and quite dark before the boatman
announced our arrival at the foot of the Tan Ha mountain. But we
were now in the region of tigers and brigands, so we thought it best
to share with the family the scant accommodation of their humble
boat. Our rolled up coats served us for pillows, and the bare boards
for a bed on which to sleep till dawn. We then bathed in the
clear mountain water, and commenced our ascent to the monastery
by means of long flights of steps up the hill-side, until we reached
the great gates. Finding them open, we entered at once and made

SCENES AND ADVENTURES NEAR SHIU KWAN 95

our way to the main building ; but the priests were very ill-
disposed towards us, and refused to show us over the place. It is
true they might well be ashamed to do so, for half the buildings
were in ruins, the grounds neglected and overgrown with weeds.
How has the glory departed from this Buddhist stronghold which
used to have thirty or forty resident priests and now has only
five !

At length however some persuasion induced one of the younger
members of the fraternity to come forward, and conduct us to a
large room containing some enormous idols, before which a
priest was on his knees praying. The next room contained
a collection of gods and goddesses, all painted white instead
of the usual gaudy colours, which gave them a very ghastly
appearance.

From the windows a most magnificent view is presented.
Mountain after mountain rises on every side in rugged grandeur,
while here and there a bold rock of curious shape towers aloft in
solitary majesty to the sky. A solemn stillness reigns, and no one
need travel farther to feel the pains of solitude in their most
oppressive form.

A little way from the main buildings is a steep wall of rock,
upon the surface of which steps have been cut. These we ascended,
steadied by an iron chain at the side. On reaching the top a
wonderful panorama is unrolled before us, whose grand impressive-
ness is further enhanced by the chasm of awful depth which
sheers away immediately below where we stand. But no words of
ours can begin to conjure up before the reader an adequate idea of
this scene.

Compelled now to cut short our visit, we again descended the
stone staircase which led us back to the sacred precincts. With
difficulty we prevailed on the very uncivil priests to sell us some
unripe fruit, then hastened away to find our little craft. But just
as we were pushing off from the shore, the one friendly brother came
down with all his worldly goods in a bag on his back, and improved
the occasion by begging. He said he had been turned out for
showing us round the place, and was now on his way to find better
treatment elsewhere. Some broken silver sufficed to content him,

96 KWANG TUNG.

as he trudged away on his bare feet down the bed of the shallow
stream. But we had to spend a day and a night on board our
tiny boat before we came again within sight of Shiu Kwan, and
were able to leave this scant accommodation for our own more
comfortable quarters.

CHAPTER VIII.

HONG KONG DESCRIBED.

HPHE island of Hong Kong is about eleven miles long, and varies
•*■ from two to five miles in width. It consists of a broken
ridge of lofty hills, shelving to the sea on either side. From these
heights you can look down upon the city of Victoria at your feet,
with its white villas interspersed among trees, and arranged tier
above tier on the steep mountain side. The harbour is one of the
finest in the world, covering an area of ten square miles, where fifty
or more vessels may at any time be counted, among them some of
the largest iron-clads and merchant ships afloat. It stretches from
the island to the Chinese mainland, and is sheltered on all sides
with lofty hills. Across the water is the promontory of Kowloon,
ceded to Britain in 1861, with an area of four square miles. Here
are situated steamer wharfs, warehouses, and docks. One of the
latter is capable of receiving the largest iron-clads. Behind are the
mountains of the mainland, range beyond range, lifting their bare
and rugged forms to the sky.

A visitor is struck at once with the beauty of Victoria. The
European part has the appearance of private grounds, and the roads
leading from one level to another are lined with tree-ferns, palms
and flowers, laid out with exquisite taste, as in a gentleman's
garden. At first one feels at every turn that he must be tres-
passing; but no, they are public roads. The whole place is a
paradise of semi-tropical beauty, the greatest possible contrast to
the bare and uninteresting aspect of the neighbouring mainland.
The island of Hong Kong is now well wooded ; but almost every

G

98 KWANG TUNG.

tree has been planted since the British took possession in 1841.
There is also a beautiful public garden, with a large collection of
trees and plants, carefully kept lawns, and a fountain in the centre
spreading its cooling spray around.

On the north side of the island, at Tai Tarn, where three
mountains stand in a rough circle, an immense torrent of water,
rushing down in the rainy season, formerly found its way through
the central valley, and thence by a narrow gorge emptied itself
into the sea. But the officials of this enterprising colony conceived
the splended idea of building across this narrow pass a wall, eighty-
five feet thick at the base, and one hundred and thirty-five feet high,
composed of the native granite rock; thus enclosing an area of
twenty-nine acres, and making an artificial lake, capable of storing
400,000,000 gallons of water. From this immense reservoir, a
tunnel under the mountains, of a mile and one-third in length,
now conveys the water to the Victoria side of the island ; thence
a conduit several miles long, at an elevation of four hundred feet
above the sea, forming a magnificent promenade, and commanding
an exquisite view of the harbour and scenery beyond, winds in and
out along the face of the hills until it reaches the filter-beds and
service reservoir immediately above the city.

Owing to the great importance of Hong Kong as a centre for
trade and key to the East, it has been well termed " The Malta and
Gibraltar of the Pacific." When Commissioner Lin, in connection
with the seizure of opium, imprisoned and threatened the lives of
the foreign community in Canton, including Her Majesty's
Representative, Captain Elliot, it was felt that the commercial
restrictions and petty indignities which had so long galled the
British could no longer be endured. The East India Co. had
tried to induce successive Viceroys of Canton to place foreign trade
on a more satisfactory basis. George III. penned autograph letters
to the Emperor of China ; a costly embassy had been sent out to
Peking under Lord Macartney in 1792, another under Lord
Amherst in 1815, and Lord Napier had succumbed at Macao after
prolonged but unsuccessful negotiations. Captain Elliot himself
had also tried to come to an understanding with the authorities ;
but all in vain. When, in contempt of all justice, the Chinese

HONG KONG. 99

then resorted to threats of violence, war was declared. In the end
it was seen that the skill and bravery of the Chinese were by no
means equal to their contemptuous arrogance, and, after sustaining
an all-round defeat in two campaigns, they were glad to negotiate a
treaty. Hong Kong was then ceded as a basis for foreign trade,
and the British flag hoisted at the Peak on Tuesday, January 26th,
1841.

The new colony (says Dr Eitel) soon found itself surrounded
with great difficulties. China claimed to raise revenue there ; but
the foreigners in residence demanded free trade. Chinese labourers
and merchants were afraid to settle, dreading the vengeance of the
mandarins, so it became " the resort of criminals, the haunt of vice,
the Gehenna of the waters." Then too, the Happy Valley, where
foreigners at first settled, was found to be most unhealthy, and
" fever sternly bade the settlers move westward." To crown all,
in July a terrific typhoon swept over the colony, Elliot was
recalled, and the Emperor of China offered solemn thanksgiving
to the dragon-gods of the sea for the destruction of Hong
Kong.

In 1846 it seemed that the colony must be abandoned ; but the
outbreak of the T'ai P'ing rebellion in China drove many to seek
refuge there ; waves of crime passed over the settlement in 1848 and
1849, while piracy was rampant on the sea. In 1851 another terrible
typhoon visited the island, when five hundred houses were destroyed.
Add to all this that the rate of mortality among the troops rose
frightfully ; and it became a saying of contempt in England : " You
can go to Hong Kong for me." In 1856 a British crew was
murdered by Chinese pirates, and in 1857 many of the residents
were poisoned, at the instigation of native officials, by arsenic put
into the dough of their breakfast rolls ; but it is said that the dose
being too large only produced violent sickness instead of death.
The next year the Chinese authorities contrived to stop the food
supply for a time, while " occasional rain-storms, gales, and
conflagrations, added zest to the continual turmoil of public
disaster."

But in 1859 brighter days began to dawn; crowds of beggars
were deported ; criminals were more strictly dealt with ; and

ioo KWANG TUNG.

important public works were carried out. The opening of the
Suez Canal brought Hong Kong nearer to London, thus vastly-
increasing its importance. It is now the fourth port in the world ;
the order being London, Liverpool, Port Said, Hong Kong. Once
and again burglaries and incendiarism have coincided with
depression of trade, and in 1878 no less than three hundred and
sixty-five houses were burnt down ; but on the whole, the colony
has steadily grown, so that in 1891, when it reached its Jubilee,
the population was 221,441, an increase of 61,039 in ten years;
and the annual death rate per thousand is now only 18*20 for
foreigners and 14*18 for Chinese.

In few places would you see a greater variety of peoples than
in Hong Kong. Nearly all the nations of Europe, and many of
Asia, are represented ; there British, Americans, Chinese, Japanese,
Coreans, Siamese, Sikhs, Parsees, Mohammedans, Armenians, Jews,
and many others meet and carry on business together.

The civilian Europeans and Americans, in 1892 numbered 4200,
including 208 Germans, and a much larger number of Macao
Portuguese.

There are numerous places of worship in Hong Kong. The
Roman Catholics have a cathedral as well as several convents and
chapels. The Church of England has a cathedral and a Merchant
Seamen's Church, and the Lutherans have a chapel adjoining their
Foundling Home. For English-speaking Nonconformists there is a
Union Church, beautifully situated on the Kennedy Road, capable
of seating five hundred persons, and a Wesleyan Church built in
1893. Then there is a Jewish Synagogue, and a Mohammedan
Mosque ; besides numerous mission chapels for the Chinese, belong-
ing respectively to the London Missionary Society, the Church
Missionary Society, the Wesleyan, Basel, and Baptist missions : two
ladies also represent the Baxter Girls' Schools Trust. There is a
missionary Bishop of Victoria resident. Five male and twelve
female Protestant missionaries (exclusive of wives) labour among
the Chinese, in connection with the above-named societies ; while
the Roman Catholics employ five priests together with many sisters
and " Christian Brothers." Three chaplains minister to the men
in the Army, Navy, and Mercantile Marine respectively, besides

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HONG KONG, 103

the pastor of the Union Church, who is also Presbyterian chaplain,
and the Wesleyan minister, Wesleyan chaplain to the troops and
naval seamen.

The advantages of Hong Kong as a basis for mission effort are very
great, seeing it is the fourth port in the world, and an important-
JSTaval and Military station. It has a Chinese population of about
215,000, some of whom have returned from California and other
parts of America, and all of whom have relations, and a portion
families on the mainland. It is the port for Canton and the
interior of China. Being also under British rule it is not subject to
the periodical disturbances which affect work in the interior ; but
it is a very hard field. Both Roman Catholics and Protestants
have, however, seen the advantage of occupying this post. They
established themselves here in the early days of the colony, when
land was more easily obtainable than now, and their missions have
had some success. The Boman Catholics return a membership of
6000, including Portuguese and Chinese ; the native converts in
communion with the London Missionary Society number 258. All
the missions have schools largely supported by Government grants.

One of the most interesting missionary institutions in Hong
Kong is the Berlin Foundling Home. It is well known that
Chinese mothers, when very poor, sometimes expose their female
infants, to avoid the expense of bringing them up. Chinese
moralists have again and again condemned the practice, and in
Ningpo there exists a native society for its suppression. Imperial
mandates have been issued forbidding it, and encouraging the
erection of native Foundling Homes. There is one such in
Canton, but the children are ill-kept and many of them die of
neglect, while Dr Henry asserts that four-fifths of the survivors are
destined to a life of infamy. In spite of all the efforts hitherto
made, the temptations of grinding poverty are found to be so great
that infanticide still continues. Pastor Hartmann had here a
short time ago in his institution a foundling who was the last of
a succession of nine girls, only three of whom found favour
with their parents, while five had been destroyed. When this
particular daughter was born, her father was so exasperated
that he cruelly ill-treated his wife, and would have killed the

104 KWANG TUNG.

child had not a missionary heard of the case and offered to take
her off their hands. Thus she was rescued, and brought to Hong
Kong to be nourished in the home and trained up as a Christian.

Another very important Missionary Institution in Hong Kong is
the Alice Memorial Hospital, erected by Dr Ho Kai, a Chinese
gentleman, educated in England, and dedicated to the memory of
his wife, who was an English lady. The original building has
accommodation for ninety in-patients, but the work soon outgrew
these narrow limits, and a branch hospital was begun in 1893, on
a new and more elevated site. The work done here under the able
care of a qualified physician, sent out by the London Missionary
Society, assisted by the other local doctors, has been, and still is,
the means of alleviating an immense amount of suffering among
the heathen. Besides this Institution there is a large Government
Hospital for civilians, under the charge of Dr Atkinson, a Wesleyan
minister's son ; and also one established on purely native lines by
the Chinese for themselves.

The Government of Hong Kong has done its very utmost to
promote the Education of its Chinese subjects on rational
principles. Mention has already been made of the grants made
to the numerous mission schools, which defray their working
expenses. In the centre of the native quarter, occupying an
elevated site, there stands also the Government Central School, a
building of palatial proportions and appointment, capable of accom-
modating a thousand boys. There were already eight hundred
pupils in 1890; and a twin institution for girls has since been
started. In these schools, it is expressly stipulated that no
religious instruction shall be given. There is, however, another
institution of growing importance, known as the Diocesan Home
and Orphanage, erected for the education of Chinese, Eurasians,
and others, under the head-mastership of Mr Piercy (son of Rev.
George Piercy, the founder of Wesleyan Missions in China) who,
with his excellent wife, leaves nothing undone that he can do for
the promotion of the moral and spiritual, as well as intellectual and
physical training of the hundred or more boys under his care.

The Enterprise of the Colonists has been already illustrated by a
description of the Tai Tarn Water-works. Another example is

HONG KONG. 105

furnished by the High-level Tramway. The summit of the hills
had long been found to be the most healthy spot for residence on
the Island ; but for many years there was no approach to it
except by a very steep and winding path, and it was a distressing
task for four coolies to carry one man up this incline. So a scheme
was set on foot to construct a tram line to the hill-top, which was
successfully opened in 1888. A trip up and down gives one a
most splendid view of the city, harbour, and mountains of China
beyond, such as it would be hard to find surpassed anywhere in
the world.

In the steepest part the line rises at a gradient of one foot in
two. The cars are worked on the endless wire-rope system, by
means of an engine and large winding wheel at the top, round
which the rope is passed, so that one ascends while the other is
descending, and they pass each other mid-way. There are ingenious
contrivances of revolving grooved blocks, placed at various angles,
to guide the car round curves and over eminences and depressions.
This splendid feat of engineering skill has made the Peak easily
accessible to all. Since its completion, two large hotels and many
more private residences have been erected on the various ridges
and peaks, which are now easily reached by excellent concrete
paths running from the several stations in various directions.

In the summer the Colonists suffer a good deal from prickly
heat — an irritating rash causing a slight pricking sensation at each
point affected. Some people are also troubled with fever at
intervals, while "Hong Kong boils" do not add to the beauty of
one's face.

Much has been said about the low state of morality found in our
eastern settlements. So far as Hong Kong is concerned, some of
the residents still adhere to the Club system, instead of marrying
and making homes of their own. But the testimony of "old
hands " is that a great improvement has taken place of late years,
though even now a higher tone might be given to society witli
great advantage. As it is, young men coming out from England,
go too quickly astray, though the number of virtuous families
is increasing, and the churches do their utmost to stem the tide of
evil. The " Chit " system, which takes the place of ready-money

106 KWANG TUNG.

payment, makes it easy to spend more than they can afford. The
close proximity of gambling dens in the Portuguese city of Macao,
and the Chinese city of Kowloon, is another source of demoralisa-
tion. Add to this a spirit of wild speculation ; drinking customs,
eagerly imitated by mere lads who will cry out with the utmost
impudence : " Boy ! brandy and soda ! " or " Boy ! Champagne
Cocktail ! " also certain sins fostered by the presence of a mixed
population and a looser public opinion. The large salaries paid,
the desire to make a fortune quickly, together with the uncertainty
of health and life consequent on fast living, give a certain
feverishness to the pulse of the community ; and sad are the
instances of young men from Christian homes and churches, who
in a short time after landing find their courage fail them, cast off
all self-restraint, and drift with the stream.

Just across the harbour, opposite Hong Kong, is the dirty
little Chinese place referred to above as Kowloon City. Beyond
the border of British Kowloon, but within easy reach, it is chiefly
renowned for its gambling hells, which are too much frequented
by European and American residents and visitors. As the
gambling fever has been a fruitful cause of financial shipwreck in
Hong Kong, the Government decided early in the year 1892 to
take advantage of the Chinese law prohibiting it, and to ask that
the Kowloon dens might be closed.

They received reply from the authorities at Canton that " those
gilded halls of vice should be closed at once and for ever." More-
over a high official made a special journey down to the place, in
order to see it done. Having then travelled for about half an hour
on the road to the Provincial city he turned back, only to find (as
he expected) the doors open again, and preparations in progress
for a continuance of the forbidden pastime. He then resorted
to stronger measures, as a result of which the dens remained
closed for some time, but by April they were again in full swing.

On a certain Sunday afternoon in that month four gentlemen
went over from Hong Kong to play at " Fan-Tan." They had
already lost two hundred and forty- three dollars at the gaming
table, when one of them noticed that the dice-box was so con-
structed that the banker could do what he pleased. He thereupon

HONG KONG. 107

seized the box, pointed this out, and demanded that the money
should be refunded. This was promptly done, and the box restored
to its place. But the Chinese, of whom there were twenty, now
drew their knives on the foreigners, who, finding themselves in the
midst of so many desperadoes and thinking four revolvers insuffi-
cient, laid done the money and were allowed to depart in peace.

Many men of high repute in Hong Kong, who were receiving
large salaries, and occupying positions of trust, have been led by
gambling to bankruptcy, or embezzlement and disgrace. The laws
also which direct police raids on the smaller Chinese gambling
concerns in the Colony, do not prevent the fostering of the
same vicious taste by the sale of Manilla lottery tickets to
European and Chinese in their midst, though the proceeds go to
support the corrupt Spanish Government of the Philippine Islands.

On Hong Kong race-day, the great bulk of the population turns
out into the beautiful Happy Valley, enclosed by fir-clad hills on
all sides, and in one part occupied by five exquisitely kept
cemeteries — the Protestant, Roman Catholic, Parsee, Jewish, and
Mohammedan. The excitement is intense ; the city of Victoria is
deserted ; all the chairs and rickshaws are running in one direction,
where the seething crowd gathers and sends up a constant roar,
with mingled shouts and cheers. One would think the shades
must be disturbed in their resting places by the presence of such a
gay and giddy throng, where on this day vice is allowed to flaunt
itself without shame.

But see ! a Mohammedan funeral procession is approaching.
The deceased, wrapped in a white sheet, is laid inside a kind of
wicker-work cot, covered on the top with a red cloth. The coffin,
three times as deep as a human body, is already fixed in the
ground. The woman, " bound with grave clothes " of white linen,
is now taken from the bier and placed where she may rest till
the Resurrection morn, when her lot will be decided by One who
cannot err. The whole scene is very suggestive of that at Nain,
when the bearers were commanded to stand still, and he that had
been dead sat up.

Hard drinking, as we have already mentioned, is not unknown
among the ordinary residents of Hong Kong ; but occasionally the

108 KWANG TUNG.

colony is enlivened by the arrival of a fresh man-of-war, some of
whose crew behave like wild animals when they get ashore. They
drink like fishes, ride round the town in rickshaws, making night
hideous with their shouts, eat over-ripe fruit from street stalls, are
stricken with cholera, and die in a few hours. Little do their
mothers know why they were so soon placed under the sod in
Happy Valley, but if men will set at mad defiance all the laws of
God and nature, they must learn to their cost that " God is not
mocked."

Our national drinking habits are a bad object lesson to the
Chinese, some of whom are quite aware that they must keep " B.
and S." on their business premises, for they find that European
throats are unreasonably dry at all hours of the day. Moreover, in
1888 you might have seen at a photographer's doorway in Hong
Kong a picture of several young Chinese merchants, with English
bottles on the table, pledging each other with English glasses — a
very un-Chinese sight !

The Chinese are renowned for their temperate habits. They rarely
drink anything stronger than tea, still less get intoxicated ; but the
object lesson is before them, and already China's first railway
accident has happened through the drunkenness of the European
engine-driver, who could not see the signal against him. It is to
be feared that a nation like the Celestials will not be slow to add
our vices to their own, thus making the work of Christian
missionaries more difficult.

For soldiers and sailors (and possibly for most others in the East
at the present moment) total abstinence is a duty. The testimony
of one of their number is as follows : — " There is no middle course
for us fellows ; we have a good bit of leisure, and plenty of
companions who won't let us just drink a glass and done
with it."

There is much to tax a missionary's faith, courage, and patience
in a Colony like Hong Kong, where gigantic evils stalk proudly
along, making the slingers appear insignificant in comparison. But
they go forth in God's name, and do not fight as those beating the
air.

During the three winter months, the British China squadron is

HONG KONG. 109

stationed at Hong Kong. Both in the Army and Navy there are
many who " adorn the doctrine of God our Saviour in all things "
and are a credit to the Christian England that has made them
what they are, and sent them out to shine as lights in the dark
places of the earth. The duties of a chaplain bring him into
close contact with the men in barracks, prisons, hospitals, and
on shipboard ; he thus learns to appreciate the difficulties of
their position, and to sympathise with their thoughts and
feelings.

At one of our Bible classes a blue jacket told how he was
tempted when he first became a Christian to hide his colours, and
how by degrees he fought with Satan, till he could read his Bible
and even kneel down before his messmates without fear, thus
completely disarming their hostility. This narration roused a
soldier brother, who was accustomed to say his prayers in bed,
because some of the men in his room got intoxicated, and swore at
him so much that he could not enjoy his prayer any other way.
Here was a " case " of conscience. And let none of those laugh
who do not realise the difficulty of the circumstances, but see to
it that they have the courage to live up to their own convictions
in their own more favoured spheres.

Missionaries in Hong Kong hold preaching services in the
Canton dialect after the working day is over, when a mixed
audience of men and buys assembles from the streets to hear " the
Doctrine " preached. It must not be forgotten that many religious
ideas which have long been familiar to us, are wholly strange to
heathen ears, and consequently Scripture subjects require very
careful handling here. A pointed reference to the sinfulness of
human nature will send nearly all to the door ; but one's end
can usually be gained by a careful periphrasis, and there are not
wanting signs that the Truth of God's word is manifested to the
conscience of the heathen, and probes the very wounds that shame
would hide.

After the preaching is over, those desiring to ask questions
about the Christian religion remain. Some are flippant and
abusive, and will commence with the all-round accusation " It's
false." On the other hand, when a lad asks about the two thieves,

no KWANG TUNG.

the sinlessness of Christ, the meaning of the sign of the cross on
churches, or commences with beautiful simplicity "What must I
do to get happiness !w the preacher feels that his work has not
been in vain. Some acknowledge the truth of the Gospel and say
it is "very good," but shrink from the sacrifice involved in
embracing it openly ; while others come out and brave all, having
respect to the great future recompense of those who bear shame
and reproach for Christ on earth.

CHAPTER IX

FAT SHAN:* A CHINESE MANUFACTURING TOWN.

AS we were steaming up from Hong Kong to Canton, in
December 1889, a raft was upset on the river, and three
Chinese were thrown into the water. Junks were passing to
and fro all the time, but superstitious fear prevented the occupants
from lending a helping hand to their fellow-countrymen, lest
the water-spirits should claim the rescuers in place of the
rescued. Our captain was, however, arrested by the despairing cry,
" Barbarian devil, save ! " and though the terms in which the
prayer was couched were not the best possible, he stopped and
caused the drowning men to be brought on board.

On the shore, near the mouth of the river, where it was about
a mile wide, still loomed a tall gaunt object, terrible even in its
ruin. It was the iron hull and machinery of a steamer, stuck fast
on the shore, — a memorial of the Queen's Jubilee celebrated in
Hong Kong two years before ; when, in addition to the demonstra-
tion made by Europeans, the Chinese themselves spent $100,000
in triumphal arches, processions, and shows, to express their
satisfaction with the good government under which they live.
Thousands went from Canton to see what was done ; and at their
return, all the river steamers were densely crowded. There was
one called the Wah Yeung, run by a Chinese company, with a
European captain and mate. She was not so large as the others,
but densely crowded, many of the passengers being women with
bound feet. A cry of " Fire " was raised ! Awful sound ! The

* The first a of this name is short as in cat, the second long as in father.

ii2 KWANG TUNG,

ship was a long way from shore, and had to seek a suitable place
to run in. Every effort was made, but in vain. Before she
reached the land, she was in flames from stem to stern. The heat
being now unbearable, the passengers threw themselves into the
rushing stream. It was night ; and the lurid glare of the burning
ship revealed a dense mass of fighting, struggling humanity ! A
few moments more, and all was over ! Eight hundred souls had
gone to meet their Maker. The boats of the steamer following
were put out and picked up a few stragglers ; but who shall tell
the concentrated agony of those last moments to all that throng of
natives, who had been to rejoice in the joy of the world over the
Jubilee of our beloved Queen 1

The journey from Canton to Fatshan is made in a slipper-boat,
built to carry two persons, and of the same shape as a slipper with
no support to the heel. The passengers spread a padded quilt on
the boarded floor, lying down upon it with their heads pillowed
close up inside the toe. At their feet stand four men, on the heel
of the boat, pushing the oars at a rapid rate. As the craft is round
at the bottom and very top heavy, you have to lie as still as you
can to avoid being upset. Besides the unpleasantness of reclining
so long in a cramped position, the motion also is a very jerky one,
making many even of the natives sick. But those who feel well
enough may move the little shutters at the side of the boat, and
gain a sight of what is going on around them.

Some of the native passage boats which we overtake are large
and heavy, carrying about a hundred persons each. Either they
are towed, or poled, or else they sail ; but some have a stern wheel
which is worked by twenty or thirty distressed men in treadmill
fashion, who, in spite of the strain on their naked bodies, still tread
on, against wind and tide, for less money than the coal would cost
if the work was done by steam.

The Chinese mode of conveying pigs, as seen on the river, is
unique. Each animal is forced into a sort of wicker cage just the
size of his own body, with snout protruding at one end, and tail at
the other. They are then stacked up like so many boxes on deck,
regardless of the pain caused to the lower ones by the heat and
pressure of those above them.

FATS HAN. 113

After a slipper-boat journey lasting about two hours and a half, we
are heartily glad to see the walls of the mission compound, within
which we find two small detached bungalows. In one of these, as
night comes on, we are lulled to rest by the creaking noise of oars on
the river outside, and the scamper of rats in the empty rooms around
us. The next morning, Sunday, I start up at the sound, not of
church bells, but of harsh voices clamouring in an outlandish tongue
over the wall. There, thirteen adults and as many children surround
a man weighing two pigs on a large steel-yard. The buyer is doing
his utmost to make them weigh less than they really do, and the
" assistants " are striving by dint of screams (but apparently with
little success), to arouse his slumbering conscience to a sense of right.
We will leave them to settle their quarrel and try to get some idea
of the kind of town we have come to live in.

Fatshan means Buddha's mountain ; but the reason of the
appellation is anything but clear, seeing that with the excep-
tion of a small mound a mile or two away, there is not the least
vestige of a hill nearer than the White Cloud Mountains beyond
Canton.

The town is very large, the population being estimated at
half a million, but there are no correct statistics to be obtained.
Though one of the greatest trading marts and manufacturing
centres of the South, second only to Canton in importance, the
streets are narrow and dirty like those of other Chinese towns.
Cloth and silk goods, embroidery, porcelain, brass, and ironwork,
are among the productions, and of late years the new industry
of lucifer-match making has been introduced with some success.

The attitude of the people towards Christianity is at present
fairly tolerant. But when our pioneer, the Rev. George Piercy,
first came up to Fatshan, he was not allowed to land, and as late as
1880, Mr Edge and Mr Pearce of the London Missionary Society,
were storied in one of the principal streets, while in 1884 during
the French war in Tonquin, both the L.M.S. Chapel and our own
were pulled down. Dr Wenyon and Mr Andersson however still
carried on the Hospital work at considerable risk to themselves,
while the houses were protected by a guard of Chinese soldiers ;
money being afterwards paid by the Government for the re-erection

H

U4 KWANG TUNG.

of the demolished chapels. A great deal of the existing goodwill
of the natives is owing to the Hospital work, which has largely
disarmed suspicion, and tended to make the residence of the mis-
sionaries safer than it otherwise would have been.

The fields around Fatshan have evidently been reclaimed from the
waste marshes of the delta of the great West River. To prevent
them from being again flooded, the river is banked up high above
their level, while irrigation is carried on through sluice-gates and
dykes. Here rice, sugar-cane, and vegetables are largely cultivated.
There is a dense population in the various villages which stud the
flats, small clumps of trees marking their position. Elsewhere the
landscape is absolutely treeless, except for a few scraggy looking
pines on the dyke-banks.

Agriculture in China has long had the special patronage of
the Emperor. Every year there is a festival in the Spring,
when the Son of Heaven himself ploughs three furrows of a
sacred field set apart for the purpose; the princes follow and
plough five more, then the ministers another nine. The same
ceremony is performed in other parts of the Empire by the highest
officials.

The low-lying country around Fatshan is admirably suited for
growing rice ; but the agricultural instruments in use are very rude.
They employ the buffalo for ploughing, as horses are rare in the
south and of very small make, and seldom used by any except
officials, who ride them at a walking pace, with a runner in front
to clear the narrow way, the bells round the animal's neck also
serving to warn of his approach.

For the cultivation of rice, the grain is first soaked, then sown
in a small plot of ground with liquid manure. When it is about
six inches high, it is transplanted by hand, men and women wading
knee-deep in the submerged fields, with a basket on one arm, using
the other hand to put in a bunch of half a dozen stems at equal
intervals, together with a handful of manure. Two and a half
bushels sown to an English acre will produce about tenfold ; and
two crops are raised every year from the same ground, together
with vegetables in the interval upon such portions of the fields as
may be required for them.

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In secluded valleys in the interior there may sometimes be seen
very beautiful terrace-cultivation. A stream on the hill-side is
diverted, and made to flow along one terrace, back along the next
lower, and so on till it reaches the bottom of the valley. In this
way the whole of the hill-side is utilised for rice-growing. In
other places they raise water by hand, using a sort of wooden bowl
with a long handle, or two men dexterously swing a pail between
them by means of a rope passed round it. A sort of treadmill may
also be seen placed over a box-trough with a revolving chain of
paddles, which keeps a continuous stream of water flowing
upwards as long as the coolies are working it.

The district around Fatshan and Canton is intersected with
canals and streams in all directions, so that approach to most of the
fields can be obtained by means of boats. The rest of the carrying
work all over the country is chiefly done by hand, human labour
being cheap and many hands making light work. The fields are
manured by the pail-system. As there are almost no drains,
buckets for excrement stand in the alleys and corners of the
streets, whence they are carried and emptied into large tanks in
the fields, polluting the air in all directions, more especially
when it is distributed again during the planting-out seasons.
Manure is also made of the refuse of beans, monkey nuts, tallow,
etc., mixed with earth, made up into cakes, and dried in the
sun.

When harvest time comes, the water is drained off from the fields ;
then malarial vapours arise from the soaked ground, and fever is
prevalent. The ripe grain is cut with hand-sickles, and struck
over the top of a tub in the fields ; or carried out to be thrashed
more carefully on a chunam thrashing-floor with a flail ; or trodden
out by oxen, as in old Testament times.

The Chinese are intensely fond of fish, and have various ways
of catching and rearing them. We have already described their
curious method of employing cormorants. Scoops and drag-nets
are also used ; and on the coast, decoy-boats are sometimes sent out
at night, upon which a loud rattling noise is made to drive the
startled fish into the nets. Small land crabs, which abound in the
dykes, are caught with a piece of meat tied to the end of a string,

ii 8 KWANG TUNG.

to which they will cling, one after the other in rapid succession,
till they reach the hand of their deceiver, and await in his basket
their final resting place, the crops of his ducks and fowls.

Thousands of fish are reared in ponds, over which public latrines
are placed. When they have grown sufficiently large, a cane fence
is put into the water and gradually worked to the edge by wading
men, until the mass of fish becomes so dense as to be almost
immovable, then they scoop them out into baskets. Chief among
the fish thus reared is a kind of carp, which grows to an enormous
size, and may often be seen two or three feet long and proportion-
ately thick.

In the deep water of mountain passes, fine soles may be obtained,
and several other delicate kinds of fish. One of the choicest of
the native fish is that called the " white rice fish," which is about
three inches long, and quite transparent when raw, but like
macaroni when cooked. Cray-fish, crabs, lobsters, shrimps, and
eels, are caught in great numbers. Fish that are not required
for immediate use are slightly salted, and considered exceedingly
delicate eating when they have obtained a very high scent.
Gold fish are much esteemed in ornamental water ; one grotesque
species, with protruding eyes and double tail, being worthy of
China.

True to their instinct of economy, the Chinese utilise the banks
of their fish ponds for growing the mulberry leaves, which the silk-
worms eat. At stated times the water is drained low and the
sediment laid on the sloping banks, the plants having been
previously cut down to the ground. At the proper season they
again shoot out, and are regularly picked. Since 2200 B.C. the
Chinese Government has paid careful attention to promoting silk
cultivation. The worms are fed on large trays, kept quiet and
protected from bright light until fully grown, then placed on frames
to spin. After six days the cocoons are placed in jars and buried, or
exposed to hot steam ; the larvae being thus killed, the silk can be
wound at leisure.

Tea is grown to some extent on the hills of this province, and is
easily recognised by its camellia-leaf. The plants are raised from
seeds sown in March, and set out the following year in rows four

FATSHAN. 119

feet apart. When the plant is three years old, the leaves are
collected, and from thence annually till about the eighth year, when
the shrub becomes weak and diseased. It is seldom more than
three feet high, and grows on the slopes of hills, where there is
plenty of moisture, but quick drainage of the soil. In gathering
the first crop of leaves, those at the end of the twigs are left. The
spring rains cause these to develop and form the second crop, which
is gathered by women and children in May and June. The healthiest
plants produce from sixteen to twenty-two ounces of green leaves,
which are reduced about a fifth in bulk when dried. The stripping
is roughly done, and all finished in ten or twelve days, the workers
picking about fifteen pounds of leaves, and earning two pence or
three pence a day. Some of the most delicate kinds are prepared
by Buddhist priests in secluded mountain monasteries.

The sorting and preparing employs many hands. The leaves
are first dried in the open air, and then on roasting pans with
charcoal under them ; after that they are rolled, to press out the
sap, then re-fired, rolled, and dried in the sun several times.
Green tea is less dried than black, and contains more of the
essential oil ; but it is sometimes coloured artificially. Scented
teas are perfumed with olea, orange, jessamine, gardenia, azalia,
etc. Brick tea, composed of the coarse leaves and stalks
pressed and dried into cakes, is used largely in Kussia and
Siberia, where also most of the finest qualities find their way.

The earliest notices of tea in China date from A.D. 350.
The Dutch brought the first samples to Europe in 1591. In
1660 it cost £5 to .£10 per pound, and from that time the quantity
imported to England steadily increased till within recent years,
when it has been rapidly declining. This is owing to the persistent
refusal of the Chinese to introduce improved methods. Experts
say that the Chinese tea-plants are not properly cultivated and
pruned, and the plucking is roughly done, so that the old leaves
are mixed with the young, while the very young are picked
before they have reached perfection; but the Chinese will not
take advice. At the present rate, the China tea trade will soon
be altogether extinct, and this will cause an enormous amount
of distress, unless, as already in Eukien and elsewhere, the

iio KWANG TUNG.

tea lands are given up to the more profitable, but highly undesirable
cultivation of opium.

During the rainy season, the lower parts of the town of Fatshan,
comprising the principal thoroughfares are under water of various
depths from one to eight feet. In consequence of this, the
householders are obliged to subscribe money to place out trestles
and planks for the convenience of foot-passengers. The base-
ments of the houses being full of water, the inhabitants move their
belongings to the upper floor, and traffic is to a great extent suspended.

One evening, just as we were about to retire to rest, a sudden
wailing of children and clamour of men and women, announced
to us that a fire had broken out close to our Mission premises.
It was not long, however, before a number of fire-engines (or
rather hand-pumps on iron wheels) were on the spot, each drawn
by several firemen, who are pressed from among the assistants
of shops. Soldiers also were present, armed with round padded
shields of bamboo, and drawn swords or pitchforks of bright
steel, to prevent robbery.

Without giving us a moment's warning, the firemen, immediately
upon their arrival, smash down our garden gate, and bring in
their machines. Some then run to and from the river with
water-buckets to supply the pumps (for they only use a hose
from the machine forward), while tom-toms are rattling away on
the ridge above, to encourage the others to put forth their best
efforts in extinguishing the flames. Soon the surrounding roofs
are covered with firemen, who drench the burning buildings with
water, till the level street is flooded.

But now our attention is attracted to another quarter, where a
quarrel has begun and words are rising high, for four men whom
the soldiers have found skulking round our garden are accused
of being thieves. A great deal of vociferation follows, and the
result might have been much more serious had not a masterly
spirit arrived on the scene, dressed in a long coat, with a lantern
in his hand, and plunging in medias res, ordered them to get about
their work, so putting an end to the hubbub.

Twelve o'clock ! The fire is nearly out. A horn is sounded !
Down over the roofs come the firemen, the loosely laid tiles falling

FATS HAN. 121

everywhere beneath their feet ; then in a corner of the garden they
are regaled with tea and cakes, which they have well-earned by
their prompt and business-like way of dealing with the conflagra-
tion.

As we are recounting the scenes just witnessed and are once
more about to retire to rest, a man is brought in, over whose foot
one of the iron engine-wTheels has passed, leaving a terrible rent.
Fortunately the doctor has all his appliances ready at hand, and
so is able skilfully to sew up the wound, and to send them on their
way rejoicing.

CHAPTER X.

MISSION WORK IN FAT SHAN.

ET us now imagine ourselves walking through streets similar to
-" those of Canton, only if possible shabbier. There are not
wanting signs of hostility around us, for we frequently hear the
shout " Foreign devil !" " Kill !" " Strike I" These expressions are,
however, sometimes used more in fun than malice. But among
the women superstitious fear seems to predominate over every other
feeling, for they cover their children's faces as we approach, lest
our " evil eye " should fall on them and do them injury. As the
Chinese eyes are all black and expressionless, there seems to them
something uncanny about the various colours and flashing brilliancy
of those of foreigners.

Beggars abound in the streets, sometimes walking singly and
sometimes in long files ; they are filthy in the extreme, their hair
is matted and unkempt, ragged pieces of sacking are thrown over
their shoulders, and often they are full of sores and blind. They
have their own guilds and regular beats where they beg for alms,
standing in shop-doorways, striking drums, gongs, or bones, till the
manager gives them a cash (one- twentieth of a penny) to pass on.

Threading our way through the narrow street, presently we come
to the ferry, where a crowd gathers around us while we are
waiting to cross, staring hard and passing such remarks as
" Foreign devil !" " Look at his beard !" " Must be forty years old !"
" I should say sixty !" and much more in the same strain. The
mistake about our ages arises from the fact that it is not considered
good form among the Chinese to wear a beard until one is an

MISSION WORK IN FATS HAN. 123

honoured grandfather. Some feel our clothes and ask how much
they cost ; and the pressure of the spectators is already becoming
very uncomfortable, when we are released by the arrival of the
ferry-boat — a large dirty barge without seats. Stepping down
into it, we stand side by side with all sorts and conditions
of Chinese people, from the gentleman in his silks, to the beggar
in his filthy scraps of sackcloth. The short passage is soon
made; but on landing we have still a number of streets to
traverse before we arrive at our

CHRISTIAN CHAPEL.

This is situated in a quiet neighbourhood where the native
Christians can meet on Sundays unmolested. When re-erected in
1886, under the direction of the Rev. W. Bridie, the front was
wisely built in the style of a native temple, so as not to attract
hostile attention ; it has also a school and preacher's house attached.
The interior of the Chapel is whitewashed j there are windows on
two sides, between which hang long tablets of wood inscribed with
Chinese characters ; a wooden screen runs down the middle
to divide the men's seats from those of the women, but the
whole congregation can be seen from the rostrum and communion
rail.

Now the service is about to begin. First, the men take their
places ; then the women and children come in at the opposite side-
door, gaily dressed, bright blue and vermilion being favourite
shades. The children have literally " coats of many colours," and
some of them also " long garments with sleeves." A favourite kind
of stuff for dressing little children resembles diamond shaped
patchwork. (It is said to be manufactured in England.) The
Chinese fondness for colours came out in an amusing way in 1889,
when it was reported that after the riot at Chin Kiang, a man was
seen about the streets wearing a coat, made out of the Union Jack
stolen from the British Consulate ! Nor would this surprise any,
who could see these children in the Chapel to-day. Here is one
little fellow, with a red jacket, green breeches, and a cap
embroidered with gold on violet, green, and red cloth, tassels

124 KWANG TUNG.

hanging on either side, and two long green ribbons with bells
at the back. His hair also is plaited with red cotton to a great
length.

It is the first Sunday of the Chinese month. The service begins
with " Morning Prayer," then follows the singing, in which one at
last learns to feel some satisfaction ; for though it would not be
considered music in England, it is at least a good-natured attempt
to reproduce the Old Hundredth, or some other well-known tune.
The chief characteristics of their singing are a very widely opened
mouth, and the emission of the sound through the nose, the effect
being indescribable ; but what matters it if they make " melody in
their hearts unto the Lord I " Vocal music in China before Gospel
days was chiefly associated with debauchery and vice ; but now
Christian missionaries have taught some of the people to use their
voices in the praise of God.

Next, the missionary comes down from the rostrum and reads the
service for " Infant Baptism." A little form, almost completely
enclosed in a padded quilt of the favourite patchwork is put into
his arms. He discovers an opening at the top of the bundle with
a sleeping baby face just visible ; and, together with the accustomed
sign, he solemnly declares that little Chinese child to be a rightful
member of Christ's Church, in the name of the Father and of the
Son and of the Holy Ghost.

The text is now given out : " They that sat in darkness saw a
great light." There are caverns too deep for the light of the sun
ever to penetrate, but no heart is too dark and hopeless for Christ
to illumine. He has shone into most of those now present ; and
though at first the light pained and frightened them (so long had
they been accustomed to darkness), it was nevertheless afterwards
realised by them to be " a blessed thing to behold the sun " — " the
Sun of Righteousness." After the sermon a short interval occurs,
during which such as are still heathen leave the building. Then
the sacrament of the Lord's Supper is administered, and the service
closes. Surely it is a matter for sincere thankfulness that we have
such leaven working in a great heathen city, and though at present
the amount is small, it rests with us by prayer and self-sacrifice
to increase it.

MISSION WORK IN FATS HAN. 125

In one of the most busy thoroughfares of Fatshan is situated the

STREET CHAPEL

where we preach to the heathen. The building is like the shops
on either side, long and narrow, with whitewashed walls ; but the
inside is fitted up with plain wooden seats, a speaker's platform at
the farther end, and a small vestry behind it. The floor is paved
with tiles, and light comes in from the roof. We do not at present
come much into contact with reading men and the better class of
merchants, for our audiences are mostly composed of the working
classes : " To the poor the Gospel is preached." The literati with
their long flowing robes and waving fans, think us fools for our
pains, as they themselves never explain doctrines to sans cullottes*
It is the old story — " This people that knoweth not the law is
accursed." Yet it is not lost labour, for they too are men, capable
of salvation, and worth saving; therefore, here they are sitting,
lounging, or standing for a time while the preaching is going on ;
they leave when they like and others are frequently coming in.
Those who compose our street audiences are very much alike, both
in features and clothing ; and this similarity of appearance is largely
increased by the uniform mode of shaving the face and head ; to
a Westerner also, they seem to be lacking in brightness and life.

The temper of the crowd fluctuates like the readings of a baro-
meter : often the congregation are docile and attentive ; often again
they persist in walking in and out, laughing and talking, and doing
anything else except listen. But our missionaries have to take the
evil with the good, and persevere in their God-given task in spite
of all its difficulties. It must also be remembered that even
the Gospel itself, simple as it seems to us, is to them a strange
sound ; and requires to be fully explained, " line upon line and
precept upon precept," with a limited range of subjects like Jonah's
preaching ; " for a single message oft repeated, is more startling
and impressive to the Oriental mind than a laboured address."

Our Fatshan preaching hall adjoins a temple, dedicated to the
" Goddess of Mercy." This building is usually closed ; but on high
* See, however, Preaching the Sacred Edict : page 172.

126 KWANG TUNG.

days and holidays we are liable to be disturbed by the roar of
frequent cracker-firing, the indispensable accompaniment of all
Chinese festivals, social and religious. A passing show in the
street will also be sufficient to cause the whole of our audience to
rush out, leaving the preacher facing empty seats. Presently,
however, they return laughing and talking ; the missionary mean-
while waits until they have settled down again with upturned faces
and open mouths, when he continues his discourse. The daily preach-
ing in street chapels continues for several consecutive hours, two or
three preachers in succession carrying on the thread of the discourse.

The preaching of the native helpers is sometimes very quaint ;
they have also the advantage of thoroughly understanding the
Chinese mind, and thus are able to tell a thing with lengthened
periphrasis and illustration, until their hearers can understand it.
A native preacher once said that the time a cow takes in chewing
the cud, compared with the despatch of their own rice-eating, was
an illustration of the truth that "man shall not live by bread
alone : " the comparative time taken over their meals marking a
great distinction between man with his spiritual nature and the
beast with his merely animal tendencies.

The Chinese love long lists of words, and listen with open-
mouthed delight to such sentences as this — " God made the trees
and the flowers, the fields and the rivers, the valleys and the
mountains, the birds and the beasts, and the men of all nations "
(mentioning the different nations). The effect would also be still
further enhanced if the speaker threw out a finger as the natives do
with each object mentioned.

After the preaching is finished, an opportunity is given for
inquirers to ask questions, when a good many stay ; and though
their questions are often wide of the mark, some are attracted to
Christ. The chief difficulty arises when a facetious fellow tries to
entrap the native preacher in argument, and to bring the laugh of
the audience upon him ; then the meeting sometimes ends in
uproar and a general stampede. Nevertheless, our missionaries and
their native helpers are daily bringing to the ears of the multitude
a knowledge of the sayings and doings of Jesus Christ, and the
principles of His holy religion; and we know that the Gospel

MISSION WORK IN FATS HAN. 127

commends itself to their judgment, for they often say "the
doctrine is good." Were the risks run by the converts of the loss
of all things lessened, who knows if there might not be a general
turning to the Lord? As it is, however, only those who are
deeply enough convinced to be willing to brave anything, are likely
to join the church outwardly.

Besides the Christian chapel and the street chapel, Fatshan
rejoices in the possession of a new and well equipped

HOSPITAL,

under the care of Dr Wenyon, assisted by Mr Andersson and
several natives. It is situated in the very heart of the town, on a
plot running from the river on one side to an important street on
the other, with an imposing front entrance in the best Chinese
style. We owe the existence of this beneficent institution to
Dr Wenyon, who, after sticking bravely to his post for several
years and surmounting immense difficulties, has now succeeded in
making the hospital self-supporting.

The need of medical missions in China is very great, for the
attainments of the native practitioners in medical science are of a
most meagre description. They know next to nothing of anatomy,
physiology, or chemistry, and dissection is never practised. They
make no distinction between muscles and nerves ; they think
that sound comes from the lungs, joy and delight from the
stomach ; that the soul resides in the liver and courage in the
gall bladder. Hence, when a tiger or a noted robber is killed, the
native onlookers are eager to obtain the latter part of his body to eat.

Diseases are attributed either to evil spirits or to a disagreement
between the male and female principles, whose due harmony in
the body is supposed to give health. Amputation is rarely
performed, but caustics are applied, often with terrible results.
Enormous plasters are worn over sores, which, after the cure, are
brought back and stuck on the outside wall of the vendor's shop,
as an advertisement of their efficacy. Violent remedies are some-
times resorted to, and vile decoctions given in quarts, for the
quantity (not the quality) seems to be most relied upon for

128 KWANG TUNG.

beneficial results. Bargains are struck with the doctor as to the
price of the cure, before he is allowed to touch the patient.
Skin diseases are frightfully prevalent, and colonies of lepers
may be seen living apart in boats or temporary sheds; as
they are approaching their wretched end, they are laid out
among the graves to die. Fevers abound, while small-pox and
cholera epidemics sweep off hundreds of people at certain
seasons of the year.

That the people do not rely much upon their native doctors is
evident, for in case of sickness they often call in a wizard, who
summons the spirits of the dead relations, asks after their welfare,
and tells them the household affairs. Professing then to have
ascertained their wants, he directs that clothes, houses, and
other articles, made of paper, be burnt to comfort the spirit
beset by demons below the earth, and to induce him to leave
off plaguing the living. This will be sufficient to show the
crying need and extreme usefulness of medical missions to
China.

The patients in the wards of the Fatshan Hospital are always
pleased to be visited, especially the blind, who find time drag
heavily. They generally begin by remarking upon our clothes ;
then perhaps follow questions about the country from which we
come, and whether we really had surnames before we arrived in
China, and so on. Then they say "Kong to li a," "Speak the
Word," meanwhile politely and attentively listening, and in some
cases believing. Several of our members have been received from
the Hospital, where they obtained healing for body and soul at the
same time.

Burglars have more than once broken into the Hospital, and on
one occasion they stole the surgical instruments, thereby causing
considerable embarrassment. But the toils and triumphs of the
Hospital work at Fatshan have been nobly shared by Mr Andersson,
Dr Wenyon's lay medical assistant, who is one of those silent
workers to whom our church owes so much, and whose modesty is
only equalled by his patience and courage. In 1889 owing to
ill-health he was obliged to visit Sweden, his native land, where he
left his wife and child, returning alone to work on with infinite

MISSION WORK IN FATS HAN 129

devotion in contact with all the pain, misery, and filth of the lower
stratum of Chinese life.

One night, in his rooms over the Hospital, he encountered a
robber. As soon as he saw him he sprang out of bed to seize him,
but in the struggle which ensued, Mr Andersson received two
severe cuts with a knife down the forehead, one over each eye, the
ruffian after all escaping over the roof. The native medical
assistants alarmed by the noise, came upstairs and found our
friend in a sad plight, and though they soon skilfully sewed up
his wounds, he will carry these "marks of the Lord Jesus" as long
as he lives. Only those who have lived in China can realise
how much grace is needed to "put a cheerful courage on," amid
the depression that haunts such solitary workers; for they are
more lonely among the crowds of China than a stranger in the
streets of London. Yet Mr Andersson is always ready, night and
day, to "spend and be spent" "for those who have not yet our
Saviour known." Such men need our constant sympathy and
prayers.

There are some very pleasing results of mission work in Fatshan,
although in common with all great cities, it is a hard field. We
would especially recommend those interested to study the annual
reports of the Fatshan Hospital. Of cases that have come under
our own notice, we will merely mention two examples. Lo Lui
was a beggar dying in a ditch when Dr Wenyon found him, took
him into the Hospital, and cured him. He is now keeper of the
Street Chapel, where his bright face may still be seen, and his
deep gruff voice heard speaking a word for Christ. There was also
another man, whose face was fearfully diseased, but who, owing to
the skilful treatment received, found the ravages of the disease
stayed ; and it was an education to watch him week by week as
his ulcers closed, his face brightened, and he became neater in
his dress and cleaner in person ; it was evident that with
him old things had indeed passed away and all things become
new.

Nothing is more striking in our converts than this change in
their countenances. The ordinary Chinese expression is dull and
lifeless, the eyes being entirely without fire, but when they learn

I

1 3o KWANG TUNG.

the " truth as it is in Jesus," they soon begin to brighten, and after
a while their eyes flash, and their faces assume a new expression,
indicating that the soul has begun to live ; so that you could often
recognise a Christian in the street from this cause alone. The
vacant stare ceases, a bright light takes its place ; there is also an
unwonted agility of movement, as who should say " Thanks
be to God who giveth us the victory through our Lord Jesus
Christ."

CHAPTER XL

SCENES AT FAT SHAN AND MACAO.

IFE in a Chinese city gives one an opportunity of seeing many
strange things. For petty theft and minor crimes a curious
mode of punishment is sometimes resorted to. The culprit is
driven along the streets with his arms tied behind him, his
approach being announced by the sound of a gong carried by a man
before him, while another runs behind and strikes his bare back
with a bundle of rods each time he hears the gong. Strange to say,
however, there are not always marks on the criminal's back, from
which it may be argued that he has bribed his tormentor to lay it
on lightly. In this way he succeeds in escaping severe pain,
though he cannot avoid the disgrace of public exposure.

In 1890 a Chinese company, organised in Hong Kong, built a
fine large paper mill at Im Po, halfway between Canton and
Fatshan. It was fitted out with the best English machinery under
the direction of two Scotchmen. On Saturdays, when the weather
was fine, we used sometimes to walk thither across the fields,
keeping to the narrow paths that intersect the rice plots, and wind
in and out, in order to confuse any evil spirits who may wish to
traverse them. Our dogs were a standing source of wonder to the
Chinese, especially a small terrier, which they persisted in calling a
"rat," and a fine St Bernard, which was termed a "tiger." They
cannot imagine that a dog can really be different from their own
wretched Esquimaux curs, any more than a real man can exist
without a yellow skin and cue.

Some of the small snakes, found in large numbers on the banks,

132 KWANG TUNG.

basking in the sun, were promptly killed and carried off by the
children in pocket handkerchiefs. In the fields as we passed, we
could sometimes see a large flock of cranes, which the natives
capture by using a decoy bird, with its eyelids sewn up and feet
fastened in a net. Crossing the river in a ferry-boat, then passing
through several villages, we come at length within view of the two
tall chimneys of the paper mill.

One cannot but admire the pluck and go of the Scotchmen who
carried out this work. For several months they lived in a matshed,
raised about two feet above the submerged rice fields, and the wonder
is that they did not die of fever before they could get a brick house
erected. The initial difficulties were considerable, immense
quantities of piles having to be driven, in order to get a foundation
for the mill and its machinery. But being Scotchmen, steady and
true, possessed also of a tough good humour and dogged determin-
ation, they carried the work through to a successful issue. They
were not sorry, however, when their three years' engagement termin-
ated, to clap their wings and fly away from the "Middle Glorious
Kingdom," leaving the establishment to the care of two others
newly arrived.

A number of accidents occurred at the mill, chiefly owing to the
overweening self-confidence of the Chinese workmen, who thought
they understood everything when the reverse was the case. At
first those whose hands were injured came to the Fatshan Hospital,
but unfortunately one of the patients died of lock-jaw. From that
time they preferred the plasters of a native quack and certain death
to the terrors of foreign surgery. An idol was also erected in the
machinery room, and an incense table, amid such terrible explosions
of crackers that our friends thought the place was being blown up
with dynamite.

The neighbourhood of Canton and Fatshan has not many trees.
The demand for firewood and for cultivated fields keeps the country
denuded of timber. There are, however, rows of pines on the
banks of streams and dykes. Every village, also, has a few bastard-
banians, which give a delightful shade, and, at the same time,
are believed to improve the Fung Shui* of the place. The most

* See pages 57-61.

SCENES AT FA TSHAN. 133

beautiful and graceful of all the native trees are the tall bamboos,
which are grown in clumps several yards apart, and sometimes lean
over at the top, interlacing and making delightful vaulted avenues.

It has been pointed out that the bamboo is one of the most
valuable of the Chinese possessions. To begin with, the new shoots
are eaten as a vegetable, and the sheaths and fibre are converted
into paper. The wood of the various species serves to make pen-
holders, umbrella frames, scaffold poles, the handles for farm
implements and military weapons, baskets, chopsticks, brooms,
water-pipes, wheels, rakes, measures of capacity, rods for beating
criminals, hats, buckets, chairs, cages, temporary houses and theatres,
masts and yards of boats, etc., etc. The leaves are sewn together
for rain cloaks, or made into rain hats, and thatched coverings for
boats. The shavings are used for stuffing cushions. In England
the bamboo serves for umbrella handles and walking sticks ; also for
fire screens, brackets, and many other drawing-room ornaments.

Palms of various kinds, and of great beauty, are seen in certain
districts. They are cultivated largely for their leaves, which make
excellent fans, and are exported to the extent of over one hundred
millions a year from Canton alone. Gardening is the chief forte of
the Chinese, the most frequently cultivated flowers being magnolias,
azaleas, camellias of various species, and jessamine. Koses may also
be bought, but they are poor and small. Various kinds of orchids
are found in a wild state, while maidenhair and other beautiful
varieties of ferns and mosses adorn the rocks and banks of the
mountain passes. Aloes and other prickly plants abound. The
fruits most commonly eaten in South China are bananas, oranges,
pumelos, custard-apples, persimmons, hard pears, peaches, apricots,
carambolas or tree gooseberries, a small fruit called "yellow-skins,"
and lichees. The lotus is grown in shallow water, not for its
flowers, but for its root, which is esteemed a great delicacy, and
may easily be recognised among the Chinese crystallized fruits
imported into this country, by its white, perforated appearance.
Mushrooms and other fungi are eaten ; while rhubarb, ginseng, and
liquorice roots are cultivated in various parts for medicine. Of
vegetables, we could obtain potatoes, peas, beans, cabbage, turnips,
melons, cucumbers, rice, maize, and tomatoes. Monkey nuts are

134 • KWANG TUNG.

grown for the sake of their oil. From sugar-cane a rough kind of
sugar is made, and strips of it are sold in the streets for chewing.
The bottle gourd is often tied on the backs of children who live in
boats, to keep them afloat if they fall into the water.

Perhaps no part of a country's customs are more dismal than its
funeral ceremonies. In China they are certainly not suggestive of
much hope in the minds of the mourners. Accompanied with the
noise of wailing, beating of drums, and blowing of shrill pipes, four
men carry an enormous coffin made out of the four sides of a large
tree. Behind them follow women dressed in sackcloth, their faces
almost hidden in hoods of the same material, supported by two
friends on either side ; thus they go, howling dismally, to pay the
last rites to the dead.

Previous, however, to carrying out the coffin, a good many
formalities have to be observed, the most important of which is the
selection of a lucky site for burial. As this often takes weeks or
even months, the body, arrayed in the best clothes the family can
afford, is laid in a bed of lime, the coffin being sealed with mortar,
varnished, and kept in the house with incense burning daily before
it. Sometimes, however, it is stood out under the village trees, or
in a little brick house erected for the purpose. While the funeral
rites are being performed in a house, lanterns, with blue letters,
are hung out over the front door, and a matshed is often put up
for the priests and musicians who assist the spirit on its journey to
the Western Heavens. As the funeral rites are very expensive,
the poor raise the money by subscriptions from their neighbours
and friends, whose fear of the spirit's ill-will prompts them to
liberality. On the day of burial an offering of cooked provisions is
made before the coffin, and incense burned, while the relations of
the deceased, clothed in sack-cloth, knock their heads on the ground
nine times.

The ancestral tablet and tray of provisions are then carried out.
A band of music accompanies the procession to the grave, while the
relations show as much grief as they possibly can by crying and
wailing. They are preceded by a man who scatters paper money
on the roadside to purchase the goodwill of stray spirits. After
the burial crackers are fired, libations poured out, prayers offered,

SCENES AT FA TSHAN. 1 3 5

paper representations of houses, clothes, money, etc., burnt for the
use of the departed in the land of shadows. The cooked provisions
are now carried back and distributed, while the tablet is replaced
in the hall. The period of mourning differs according to the rank
of the dead. The expenses incurred, chiefly for fees to priests, and
the geomancers who select the lucky site, are so great that authentic
cases are given of rich people (on the death of their parents) being
reduced to beggary by the extravagant demands of these gentlemen,
which they dared not refuse.

The sad lot of the insane in the Middle Kingdom was brought to
our notice when a workman on the premises lost his reason, refused
to work, broke the door of his room, and chased the other employes
round the compound. He neither ate nor slept, and even struck
his aged mother, an unpardonable crime in Chinese eyes. He was,
however, finally removed by his brother, and, no doubt, put under
restraint at home. There are no institutions for the mentally
unsound in this land. If very violent, they are put into chains ;
when guilty of crimes they are punished as if they were fully
accountable for their actions. An effort is, however, now being
made by the American Presbyterian doctors in Canton to establish
an asylum for the insane.

On the 30th of August 1890 we experienced a slight shock of
earthquake. A considerable vibration was felt towards evening,
running from the front to the back of our house. After a short
interval it was repeated, like the shaking of a bridge over which a
train is passing. There was also a slight undulatory motion. The
neighbours rushed out into the street with great clamour, fearing
lest their crazy dwellings should fall.

We rely in South China upon the downpour of the rainy season
to collect water for drinking during the dry months that follow.
It is stored in round, narrow-mouthed, native jars, holding about
three gallons each, parchment being stuck over the lids to make
them air-tight. If not promptly done, mosquitos breed within, and
the contents are spoilt. Rain in South China is rain in earnest.
We get several consecutive months of very dry, hot weather, then
the weather changes, and for days together (with slight intervals)
it continues to pour in torrents. At this season it is difficult to

136 KWANG TUNG.

get any exercise, for the paths, being really only sun-dried mud
(except the raised embankments paved with rough granite slabs),
soon return to their original condition when a heavy shower falls,
reducing the individual who started out in white canvas shoes, and
white starched linen clothes, to a deplorable condition.

The Celestials have among them persons capable of high-souled
devotion ; but their way of expressing affection would not always
commend itself to us. A case occurred this year near the hospital,
of a filial son, who, when his parent was very ill, cut a piece of
flesh from his own thigh, and made broth for him to drink, hoping
thereby to promote his recovery. Nor is this an isolated instance,
for similar cases are every now and then reported in the native
papers, and extolled to the skies. It is a pity that such a self-sacri-
ficing spirit should be so misdirected.

The streets of every town abound in barbers, who find plenty of
work shaving the heads and faces of the natives. It is not
considered good form to grow a moustache till a man is about forty
years of age, and even then probably only half-a-dozen straggling
hairs will appear on each side, while only old men wear a beard.
The Chinese barber shaves every nook and cranny of the face with
great care, even to the eyelid, nose, and ear, both inside and out.
He also has metal instruments for cleansing the interior of the ear,
and deafness abounds as a result of his blundering ; he even goes so
far as to evert the eyelid, and scrape the inside with a small, pointed
razor. The object of this process, called " washing the eye," is to
stimulate a flow of moisture over the organ. Of course it makes
the eye appear bloodshot, and often permanently injures the sight.
Women are, however, exempt from this operation altogether, and
not all among the men submit to it.

Some of the barbers of Canton and Fatshan use razors of the
best foreign make. They manage to get a little extra profit by
encroaching slightly on the cues of their customers, and drawing
out a few long hairs from each, which are carefully strung up on
the walls. In this way quite a little store is saved, and eventually
it finds its way into Europe.

It has been truly remarked that a Chinaman never looks dirtier
than when attempting to wash himself. With him the process

SCENES AT FA TSHAN. 1 37

consists of smearing a damp, dirty-looking rag over his face and
neck without removing his clothes. The people as a whole seem
very much afraid of water, but the boating population and builders'
labourers may frequently be seen taking a thorough wash all over
in the open air at evening.

In the absence of a weekly day of rest, the Chinese observe
various festivals at fixed dates in the year, when a general holiday
is made, and their taste for processions and gaudy shows gratified
at the same time. At the Dragon-Boat Festival, long boats,
containing forty or fifty men each, race up and down the river in
pairs, while crackers are fired on the shore. The gaily-dressed
occupants are engaged, some in paddling, and others in waving flags
or beating drums and gongs. The bow of the boat is ornamented
with a carved dragon's head.

This festival, which lasts two or three days, was begun B.C. 450
in memory of a statesman much beloved for his fidelity and other
virtues, who, owing to a false accusation, drowned himself in the
river Mik Lo. The people went out in boats to search for his
body, but not being able to find it, they hastened to sacrifice rice-
cakes to the spirit in mid-stream, each striving to arrive first at the
scene of the tragedy. Such is the origin of this annual Chinese
boat-race.

The usual resort of foreigners seeking the benefit of the sea- air
in the hottest weather is the ancient Portuguese colony of Macao.
Steamers run to this place from Canton. Arrived at the wharf,
there is the usual altercation with the carriers, who always com-
mence by demanding twice their proper fare. But at last, after ten
minutes screaming, and all are very hoarse, a dozen men file along
with a heterogeneous assortment of our belongings, including boxes,
bundles, pots, pans, filters, pails, brooms, etc. In due time we
arrive at a venerable ruin, formerly a slave barracoon, a large, bare,
dilapidated building, half of which is held by the American Presby-
terians and half by our own mission for a sanitorium. Here the
inevitable disputes with the carriers are renewed; but at length
the Babel of voices ceases ; then brooms and dusters are put into
use, till one room is reduced to something like cleanliness. As the
place is infested with rats, and even the cupboards have holes for

133 KWANG TUNG.

their convenience, the next concern is to nail pieces of tin over
twenty of their most conspicuous apertures, so that we may not
be unduly disturbed by their incursions.

Macao is a peninsula on the large island of Heung Shan, at the
mouth of the Canton River. Here the Portuguese settled in 1557,
and assisted the Chinese to drive out the pirates and adventurers who
infested the neighbouring seas and rivers. During the eighteenth
century, it became a flourishing centre of trade under the East India
and Dutch Companies. At first the Portuguese paid five hundred
taels a year to the Chinese Government for the right of residence,
but in 1848, Governor Ferreira refused to render this tribute, and
drove out the Chinese Customs Officers, in consequence of which ho
was waylaid and murdered, his head being carried to Canton. The
sovereignty of Portugal was not formally recognised by China
until the treaty of 1887.

The colony of Macao is separated from Chinese territory by a
long neck of sand, covered with graves, and divided in the middle
by a wall and guard house. Two ranges of hills stand at a rough
right angle to each other, enclosing on one side the inner harbour
and river mouth ; on the other is the bay and open roadstead.
Ports are placed on several of the eminences, while the lighthouse,
hospital, barracks, and several churches also occupy conspicuous
positions. After Hong Kong was ceded to Britain in 1841, Macao
rapidly declined ; then the coolie traffic gave rise to many abuses,
and gained for the place an unenviable notoriety, but happily this
was abolished in 1874. The harbour, with its approach for a mile
out to sea, has now silted up, so that the trade of the place has
become almost nil, and the revenue is chiefly derived from
gambling saloons. It is a favourite resort for invalids and holiday
makers, who find grateful refreshment in its quiet walks, fresh sea
breezes, and tasteful gardens.

Behind the Protestant Chapel lie buried the remains of Dr
Morison, the first Protestant missionary to China ; also his wife
and son, with many other missionaries, and several officers of Her
Majesty's Army and Navy, all of whom have given up their lives
at the call of duty.

Close by the chapel is a beautiful, shady grove containing a

SCENES AT FA TSHAA, 1 39

monument to Camoens, the greatest Portuguese poet, who left Lisbon
in 1553 for Goa, whence he was banished to Macao for writing
satires on the cruelty of his Government towards its Indian sub-
jects. While there he penned part of his great work, "The
Lusiad," an epic poem on the discovery of India. His accomplish-
ments and pleasing manners soon gained him friends in his exile,
and he was allowed to hold office as "Commissary of the Estates of
the deceased," which enabled him to accumulate a modest fortune.
This, however, he lost by shipwreck on his way home, and only
saved his life-work by holding the manuscript high and dry with
one hand while he swam to shore with the other. Arriving after-
wards at Goa his jealous countrymen again caused him to be im-
prisoned. After some time, however, friends procured his release,
and paid his passage to Lisbon. But here he was utterly neglected)
depending for food on the alms begged in the streets by his faithful
black servant, until he died. His epitaph states that " He lived
poor and miserable, and died so." Immediately after death,
however, like many other neglected men of genius, he was extolled
to the skies as " The poet that excelled all others of his time."

On returning to Fatshan we found the people all agape with
excitement. As the Temple of the God of War had become very
dilapidated, owing to the ravages of white ants, it was decided to
pull it down, and build a new one in its place. The first difficulty
to be overcome was that of funds. In order, therefore, to put the
residents into a good humour, and, at the same time, give the
utmost publicity to the undertaking, they determined to have a
monster demonstration, with theatrical performances and pro-
cessions. For this they canvassed the whole town, inducing all the
shopkeepers to give a donation, said to be equivalent to two
months' rent ; the reported result reaching the large sum of 70,000
dollars (nearly £12,000).

Try and picture the scene which greets us. The chief streets
are covered with a light bamboo erection, roofed with palm leaves,
which completely protects them from sun and rain. They are also
hung with thousands of lamps of foreign make, with glass pendants.
Here and there are placed cases of gaudy coloured images, intended
to represent historical and humorous characters.

140 KWANG TUNG.

For a week there have been daily processions, in which several
hundreds of boys, girls, and men take part. Groups of gilded
figures in frames are carried along, some of them made to revolve
by turning a handle, while the bearers are dressed in bright-coloured
embroidered garments and fantastic hats. Boys march by playing
fifes, then men with cymbals and drums do their best to drown
what music there is and deafen everybody as well. Painted-faced
girls ride on ponies, richly dressed, bearing wands in their hands.
Among them comes a poor little child perched upon the branch of
a tree, so fixed as to remain standing on one leg in a cramped
position for hours. She does not, however, utter a sound of com-
plaint, though every movement of the bearers must cause her agony.

But the great feature of the procession yet remains. It is the
Dragon, which on this occasion measures a hundred and ten feet in
length, and takes twenty-five men to carry it. It has a huge card-
board head of grotesque shape, with large eyes moved by a boy
inside ; attached to this is a long piece of cloth, to represent the
creature's body. Those who carry it are hidden under the folds,
and move about from side to side so as to make the creature look
as terrible as possible.

The Dragon is a fabulous animal, often referred to by the
Chinese, and used as the symbol of that which is powerful,
imposing, and terrible j hence the Government is called the
"Dragon Throne," and it is also used on the Imperial coat-of-arms
and the national flag. Porcelain, embroidery, and many things of
Chinese manufacture bear the same design. " The original was pro-
bably a boa-constrictor, sea-serpent, or similar monster; but the
creature is now conceived of as having a camel's head, a deer's
horns, a rabbit's eyes, a cow's ears, a snake's neck, a frog's belly, a
carp's scales, a hawk's claws, and a tiger's palm. It also has whiskers;
its voice is like the jingling of copper pans ; its breath is sometimes
water, and sometimes fire." There are said to be three dragons ;
that of the sky, that of the sea, and that of the marshes.

The crowd greet this part of the show with great enthusiasm,
crackers being fired at the shop-doors as it passes. The idol in
whose honour the whole is done follows next in a chair, accom-
panied by men dressed in mock official robes, the women and

SCENES AT FA TSHAN. 141

children bowing down in the street and offering incense-sticks and
paper. The priests of China are cunning enough to associate their
idol- worship with such demonstrations as the people love ; and in
this way they contrive to keep their good-will and support.

Theatrical representations generally form a part of all religious
festivals ; accordingly on this occasion several enormous booths were
erected outside the town, capable of holding three or four thousand
people each, built wholly of bamboo from bottom to top, and put
together without nails or sound of hammer, the poles and beams
being tied with strips of rattan cane. The roof and sides are mats
made of bamboo leaves. It only takes about two days to erect a
booth of this kind ; and it is possible that the tabernacles, erected
for the three million Jewish worshippers who attended the
Passover at Jerusalem, were constructed something in the same
style.

Parties of actors and acrobats are hired to entertain the people,
their performances lasting several days, and the only recesses being
those needed for eating and sleeping. The country people are so
intensely fond of watching them, that they will neglect everything
to attend. Boys usually personate the female characters of the plays,
even squeezing their feet into the tiny shoes known as " Golden lilies,"
and imitating the voice and manner of women. The rude scenery
of the stage remains unchanged. " If a courier is to be sent to a
distant city,* he strides across the boards, and on reaching the end
of the platform announces his arrival, and there delivers his
message. Passing a bridge or crossing a river, are indicated by
stepping up and then down, or by the rolling motion of a boat. If
a city is to be impersonated, several men lie down on each other,"
strongly reminding one of the methods of the strolling actors in
the Midsummer Night's Dream. The plays are historical or
fanciful, and a plentiful use is made of gongs and drums.

The new temple, in connection with which this large fete was
made, is fronted with polished blocks of red marble, and has some
very minute carving in stone. The roof is ornamented with out-
lines of birds, beasts, and fishes, more or less fabulous in form.
The altar is of white marble, gold-lined, and over it is a huge

* "Williams.

142 : : KWANG TUNG.

grotesque figure which is not "the likeness of anything in the
heaven above or earth beneath "; and yet is supposed to represent
an ancient hero, now worshipped as God of War. Originally a
street hawker, but a man of virtuous principles, he worked hard to
supply his lack of education. He then became a soldier, and
having done his country good service in time of civil war, was
raised to the rank of baron. But unfortunately he fell at last into
the hands of his opponents, who beheaded him. When his memory
had grown still more fragrant with age, he was made a " saint," and
lastly " God of War," and now temples dedicated to him are found
all over the Empire. With a few alterations they will make
capital preaching halls, when the people decide to cast away their
idols, and worship Him who said " Thou shalt have no other gods
before me."

CHAPTER XII.

CHINESE FAMILY LIFE.

CHINESE family life is very different from that to which we
are accustomed in England, for the male and female branches
of the household are kept strictly separate among the rich, though
in the case of the poor there is necessarily much greater freedom
of manners. The father, as the head of the household,
has absolute authority, to which the eldest son succeeds at
his death, while the mother has great power in the women's
apartments.

It is customary in the Flowery Land for parents to betroth their
children at ten or twelve years of age, and when the time for
marriage comes, which is about fifteen for girls, and twenty for boys,
they religiously observe the contracts thus made for them. All the
arrangements are carried out by the parents according to fixed
rules. First a " go-between " is sent from the family of the young
man, to ascertain the name and moment of the girl's birth, then
the horoscope is examined to see if the alliance be likely to prove a
happy one. Should the result be satisfactory, the boy's friends
send the match-maker with an offer of marriage. If the
offer be accepted, they return the answer in writing (which
is the legal part of the contract), and an interchange of presents is
made.

A lucky day is chosen for the marriage, and during her engage-
ment the bride is kept in close seclusion. She brings no dowry
with her, but much money is often spent on both sides and debt
incurred, while among the poor a sum is paid to the bride's parents

144 KWANG TUNG.

to buy her outfit. On the appointed day the bridegroom goes, or
sends a party of friends, with music to fetch his bride. A baked
pig is carried before the chair, that the hungry demons may feed
upon it, and so be diverted from their malicious intentions. The
bride's hair is now dressed differently, for while a maiden it is
plaited, but now it is tied up in a knot, made stiff with resin, and
decked with real or artificial flowers ; her face also is rouged. She
rides in a red gilt sedan-chair dressed in the gayest attire, while
red boxes and trays containing her wardrobe are carried on the
shoulders of coolies, and crackers are fired to express joy and wish
good luck.

On the arrival of the bride at the house of the bridegroom, the
young couple reverence the ancestral tablet together, with three
deep bows ; they are then each served with a tiny cup of wine,
after which they retire, the bridegroom now taking off the bride's
veil and mantle (which have entirely concealed her hitherto), and
perhaps seeing her face for the first time in his life. Should he
express himself satisfied, there is great rejoicing; the friends
then come in to criticise her, and it is greatly to her advantage if
she take all this quizzing good-humouredly. As these marriage
ceremonies involve a good deal of expense, poor parents often purchase
a young girl, and bring her up for their son ; or make an exchange
with another poor family for a child of the other sex. The effect
of early marriage has been to largely increase the population of
China ; but it has also prevented a great deal of loose living, and
secured the comfort and support of aged parents, for whom no
legal provision is made.

It is not unusual in China to come across a very large establish-
ment, where the various branches of a family occupy one large
home, or group of dwellings, under the immediate and absolute
control of the patriarchal head of the family. Their inter-relations
are regulated by the duties proper to parents and children, husband
and wife, elder and younger brothers, laid down in the Confucian
ethics, as follows : — " Between father and son, affection ; between
husband and wife, attention to the proper functions of each ;
between elder and younger brothers, distinction." Confucius said
" Filial piety is due to parents." " The fraternal tie is more sacred

FAMILY LIFE. 145

than the conjugal j the younger brother must submit in all things
to the elder, and the wife to her husband." In the country it is
common to find large walled villages whose inhabitants have all
the same surname. They are really one large family, all descended
from a common stock and calling each other " brethren." This
title becomes rather amusing, when you find how large the circle is
to which a man claims this relationship ; he may be a cousin of the
ninety-ninth remove, and yet is still called a " brother."

Each boy has a wife selected for him from another clan, for he
may not marry one of his own surname ; the same rule is also
followed with the girls ; and the marriage is consummated early,
in the hope that there may be no lack of male issue to carry on the
sacrifices at the ancestral tomb. The eldest son is the priest of the
family, as he was among the Hebrews, and to omit these rites is
considered most unfilial. A man is not only bound to perform
them to his own ancestors, but to see to it that he raise up sons to
carry on the name and duties of the family.

Ancestral worship is the real religion of the Chinese of all classes.
It was practised by their forefathers at the time of the dawn of
Chinese history, B.C. 2205 ; when also the first notice extant of
the worship of the Supreme God occurs. Some authorities are of
opinion that it stood side by side with, but subordinate to, the
higher worship, and perhaps meant no more than meditation on the
virtues and wisdom of the departed, in order to imitate them.
But gradually ancestors became mediators between God and man,
then tutelary spirits ; temples were erected ; the ritual became
more elaborate; sacrifices and prayers also were offered to the dead.
Whether bad or good in life, the mere fact of death deified them ;
and Confucius did nothing to check the growing evil, except that
he recommended a man only to concern himself with his own
ancestors.

In early days it was customary for a living member of the family
to personate the dead, who partook of the wine and food offered,
and invoked blessings on the worshippers ; but this practice has
long been discontinued. The ancestral tablet, which measures twelve
inches by three, is of wood, fixed in an upright position on a small
block, and contained in a little cupboard, or miniature temple, in

K

146 KWANG TUNG.

the house. It is inscribed with the name and titles of the deceased,
together with the words : " Lodging place of the spirit ;" but two
of the characters are left incomplete until the ceremony of consecra-
tion, when the formal addition is made of the omitted dot in each,
either by an official who represents the Emperor, or (as in the case
of the poor) by a literary graduate. A daily offering is made before
it of burning paper and incense, while the worshipper bows himself
to the ground.

Each clan has its ancestral temple, which serves as a rallying
point for rich and poor alike on special occasions ; and in a sense
they are all equal here. Before the door stands a mast and cross-
trees, for every member of the clan who has gained literary honours.
A punishment of terrible import to a Chinaman is reserved for
those guilty of infamous crimes, and this has even been sometimes
inflicted on native converts to Christianity, for their refusal to
observe the ancestral rites in spring and autumn, viz. : to have his
name struck out of the Clan Register, and thus become an outcast
and social leper, from henceforth having no part or lot in the
Ancestral Hall.

Early in April there is a general holiday specially set apart for
the worship of ancestors. At this festival, known as " Sweeping
the Tombs," all the family resorts to the grave, some coming from
a great distance. It thus serves to reunite the scattered members
of the poorer families, and to keep up their affections. The grave is
repaired, libations are poured out ; candles, paper and incense are
burnt j then the family feast together, and finish by firing off
crackers, to express their joy and wish good luck for the coming
year. Before leaving the place they put three strips of red paper
under a piece of turf on the grave, as a witness that the rites have
been duly performed. Should these rites be neglected for three
years in succession, the grassy mound, which alone marks the poor
man's grave, is levelled, and the plot re-sold. The rich, however,
as already stated, have enormous tombs, built of brick, in the
shape of a horse-shoe, or the last letter of the Greek alphabet.

Ancestral worship is one of the greatest obstacles to the progress
of Christianity in China, and the attitude which Christian mission-
aries feel bound to take up with regard to it, effectually prevents

FAMILY LIFE. 147

the literati and official classes from entering the Church, even if so
inclined. It is hard to persuade them that there can be any good
in a religion which discountenances the one thing of all others
which they hold most sacred. " When a youth dons the cap of
manhood, he is taken to the ancestral temple, where his father
invokes for him the guardian care of his forefathers, ' that he may
be a complete man, and not fall below the standard of their
excellence.'"* "It is also related of some high officials,
that they visit their ancestral chapels in the morning, to pass
some time in self-examination in the presence of these holy
tablets, which are their guardian Penates. To look on these
tablets is to the Chinese like an appeal to his honour."!

Yet it is next to impossible to escape from the conclusion reached
by the Popes, during the Roman Catholic controversy of a hundred
and thirty-two years' duration, approved by the native converts, and
reiterated at the last Conference of Protestant Missionaries in
Shanghai (1890) : "That the rites are idolatrous, and put departed
men in the place of God." In general practice, however, ancestral
worship has become little more than a mere superstitious attempt
of the living to ward off the supposed evil influences of the dead.
The great difficulty that meets the missionary in China is to
separate the wheat from the chaff ; and, whilst retaining the family
reunion, repair of the tombs, and reverence for parents and
ancestors, to prevent the Chinese from offering to men the divine
honours that belong only to God. The fixity of Chinese ideas
makes it extremely difficult to reform these ceremonies, without
appearing to destroy the very basis of their family and national
life. There seems to be no remedy but to raise their thoughts to
the Father of all, and teach them the Christian doctrine of the
resurrection. The Truth will, no doubt, in time, destroy this
powerful cult in China, as it did in Greece, Rome and else-
where.

The high deference paid by the Chinese to parental authority

has fostered a very praiseworthy spirit of filial obedience, and it has

been observed that even in those families where the children appear

self-willed when young, they never fail to absolutely submit to

* Dr Martin. t Dr Edkins.

148 KWANG TUNG.

the established customs of family and parental rule when grown up.
A believer in the Bible can scarcely doubt that the stability of the
Chinese nation has been owing, not so much to the absence of undue
military pressure from without, as to their unswerving obedience
to the " first commandment with promise."

But the Chinese reverence for parents has also tended to fossilize
the nation, for they have failed to distinguish and separate them-
selves from "the vain and useless traditions handed down from
their forefathers," not believing that there were any such. In a
word, they have not advanced much in original search after Truth,
because they firmly believed that " the old times were better than
these," and that " filial piety consists in carrying on one's father's
plans," and not attempting to improve them. Thus the celestials
ever remain children in mind, dominated not only by their living
parents even in their dotage, but by their ancestors of centuries
past.

The Chinese system of government too, is only a carrying out on
a larger scale of the family idea, where the Emperor is the Father
of the people, and each family is regarded as an individual ; the
obedience they owe to him and the " Father and Mother Official "
being similar to that paid to parents. It will readily be seen that
this system is very defective, ignoring (as it does) individual rights,
and sometimes causing the whole family to be involved in, and liable
to punishment for, the crime of one member of it. In this way, it
is said that blackmail is levied even on Chinese merchants in Hong
Kong, living under the just rule of Great Britain. A charge, real
or false, is made against one of these gentlemen by a mandarin in
the interior, who then proceeds to imprison his uncle or brother.
A message is forthwith sent down informing the accused that he
must pay say a thousand dollars, or his relation will be kept in
prison. Well knowing as he does that this may mean starvation, ill-
treatment and death, he is hard-hearted indeed if he does not yield
up the amount required.

An able writer has pointed out that the family system is neces-
sarily narrow and exclusive ; it allows the robbery and murder of
a stranger, on the plea that the ties of blood alone are binding.
Some such feelings as these lead the Chinese to dislike even their

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FAMILY LIFE. 151

own fellow-countrymen from another province, contemptuously
calling them "Outsiders," while the hatred of foreign nations
follows as a matter of course.

It is true that Confucius said " The superior man is catholic and
not a partisan," but his followers have not risen to the level of this
doctrine. It is equally true that after his death, a Chinese
philosopher named Meh Ti propounded the noble doctrine of
" Universal Love," but Mencius gave the weight of his great
influence against it, classing it with the libertinism of Yang
Choo, on the very ground that it would destroy the exclusive family
system on which Chinese society was, and still is, based. But
now a stronger than Meh Ti comes, in Whose presence this ex-
clusiveness must give way, and even the Chinese be brought to
acknowledge their fellow-men of other nations as brethren. By
rough means this is being brought about, but there is a Guiding
Hand above all the war and riot and apparent disorder of the last
thirty years in China.

Woman in China is probably better off than in any other non-
Christian country. She is, nevertheless, considered inferior to man,
and her early days of married life are often the reverse of happy,
owing to the domineering cruelty of her mother-in-law, whom she
is bound to serve and obey. The birth of a son is, however, to a
great extent, the sign of her emancipation. Henceforth she is
honoured in the household, and at death she will have her place on
the ancestral tablet, and be worshipped with her husband. How
great a woman's power in China may become is seen in the life and
work of the Empress-Mother, who was Queen Regent during the
minority of the present Emperor ; there are also plenty of homes
where the wife makes the husband submit to her masterful rule.
In China there is only one legal wife, and comparatively few
households are found where there are concubines. Nevertheless,
their children are considered legitimate, and inherit with the
others, though they themselves have no place on the ancestral
tablet.

Ladies of the better classes are seldom seen in public. They are
kept in close seclusion, in apartments set aside for their use, where
they are waited on by slave-girls. When they go out, it is in a

152 KWANG TUNG.

closed sedan-chair, so that they may not be seen by any of the
people in the street. Their feet are bound, their hair is stiffened
with resin and decorated with flowers, they wear neither bonnets
nor hats, but in cold weather an embroidered band is placed round
the forehead. The dress of the rich women consists of loose trousers,
a skirt and loose jacket, not unlike a smock-frock in shape, all richly
embroidered, but the poorer Cantonese women dispense altogether
with the skirt and embroidery. A lady's face is tinted with rouge and
white j she also smokes tobacco from a brass or pewter pipe. All
the dress of men and women is regulated by ancient custom, and
corresponds with their station in life. In winter, furs, padded silks,
and hoods are worn by the rich, long sleeves serving to cover up and
keep warm the gloveless hands. As underclothes are not worn, and
fires are not lighted in the houses for other than cooking purposes,
there is no remedy for cold but to put on coat over coat, till the
wearer is nearly as broad as long, and the children look like little
puff balls.

Country-men and women who work in the fields are bare-legged ;
in wet weather their most striking articles of clothing are the
immense rain-hat — about a yard wide, consisting of a thatch of
leaves on a light bamboo frame, and a rain-cloak of bamboo leaves
stitched one over the other. When the weather is fine, country-
women generally go bareheaded, but when exposed to the hot sun
they sometimes wear a flattish hat with a blue linen fringe round
it. Buddhist nuns arc shaven, and dress exactly like the monks, so
that it is by no means easy to distinguish the men from the women.
The lay Chinaman, however, takes great pride in his long hair,
which he plaits into a glossy cue ; false hair and silk are also
woven in if the natural length seem to him insufficient.

Chinese women are smaller than those of Europe, but (like the
men) their complexion is yellow, and if much exposed to the sun
becomes very dusky. Their hair is always black, their cheek-bones
are high, and their faces have a round appearance, their eyes are
black and oblique, their noses are very wide and flat, their lips are
thicker than those of Europeans, and the teeth often project beyond
them, keeping the mouth agape. These characteristics apply to
the men also.

FAMILY LIFE. 153

Though there are a few cases of literary women, who are held in
great respect, female education is much neglected. Early marriage
and family cares prevent the girls from pursuing their studies very
far, hence those who can read and write are very proud of these
attainments.

Upon mothers the moral training of the children devolves ; but
though they do not spare the rod, it cannot be said that they give
a good tone to the morals of their little ones, and perhaps, under
the circumstances, it cannot be expected. The mother of the
philosopher Mencius is, however, held up as a noble example to all
matrons. She moved her home several times, because her neigh-
bours did not seem to her suitable associates for her son ; and when
he appeared careless about his studies, she cut through the piece of
cloth which she was weaving, to impress upon him the disastrous
effects that would follow such conduct. This so alarmed him that
he gave all diligence to become a great scholar. But both Mencius
and Confucius were unhappily married, and their estimate of
women, as well as the tone of their writings, no doubt suffered on
this account.

It is considered a very virtuous act in China if a widow commit
suicide after the death of her husband, and in such case a memorial
arch is erected to her honour. In June 1891, the Pelting Gazette
contained a notice of the death of a promising young official named
Kung, whose wife thereupon refused food for several days,
and finally took poison. In acknowledgment of her misguided
heroism, a posthumous distinction was granted to Kung, and a flag
with a memorial inscription made out to his wife. But there is
reason to fear that the suicide of the widow is not always without
compulsion. A case was reported of public suttee in April 1889,
from Lien Kiang Hien District of the Foochow province, where a
high platform was erected, and the young woman forced, with
evident unwillingness, to ascend it and place her head in a
noose, while one of her brothers pulled the rope and strangled
her.

The Children of China take life very gravely, and it makes a
great difference to their happiness also whether they are boys or
girls. The ancient Booh of Poetry tells how the king's sons

154 KWANG TUNG.

should be gaily dressed, play with sceptres, and recline on couches ;
while his daughters should play with bricks on the tiled floor,
wear poor clothes, and learn to cook and sew. Child discipline in
China is often very severe, and it is no unusual thing to hear the
most piercing shrieks issuing from a house where some hapless child
is undergoing corporal punishment of a brutal character. I have
seen a little boy of four years old laid down on the pavement by
his mother, with his hands tied together and a cake which he had
stolen placed between them, while she thrashed him most unmerci-
fully, surrounded by a group of admiring neighbours. One could
not but admire her motives however, though her method was some-
what rough, and decidedly stagey.

Girls of the well-to-do classes have their feet bound. If the
process be begun before five years of age, the child does not seem
to suffer so much as would be expected, but plays about with the
rest ; though even then it cannot fail to be very painful. If left,
however, for several years longer, the pain is awful and continuous ;
and, after all, her feet cannot then be reduced to the regulation
size.

In foot-binding the heel is gradually pressed into the arch of the
foot, so as to bring it close up to the ball of the foot ) this breaks
the instep bone, and curves the foot in a most unnatural maimer.
All the small toes are pressed underneath the foot, and bound tightly
in that position. The flesh which sloughs off and comes away when
the bandages are changed, is replaced by old-looking and wrinkled
skin ; but sometimes the foot becomes hopelessly diseased and is
then lost altogether. The proper length of a bound foot is three
and three-quarter inches, and all the weight of the body is made to
fall on the great toe and heel alone ; while the cramping of the
muscles of the foot destroys the calf, and causes the leg to taper
from the knee downwards. Feet so deformed are spoken of in refined
society as " Golden lilies," though the common people give them a
truer but less complimentary name.

The poverty of many of the Chinese leads them sometimes to
abandon their female children, and this act is robbed of its
criminality by the exaggerated view which parents have of their
authority over their offspring. If the parent be a god, then surely he

FAMILY LIFE. 155

may kill his child. But it is impossible to ascertain to what extent
infanticide is practised, and the evil may have been exaggerated. The
latest returns of the population of Hong Kong show that (strange to
say), the percentage oi female births among the Chinese there is less
than the male, while among the Europeans it is the reverse j so that
it would be very unwise, in the absence of official statistics, to give
a sweeping judgment on so grave a matter. But even in the case
of the natural death of Chinese children on the mainland, very
little care is taken to dispose of their bodies decently ; for they
may sometimes be seen floating down the river, or stranded on the
banks, or laid among the graves, without any covering, or merely
wrapped in a piece of matting, and there left for the dogs to devour.
The low estimation in which children are held may also perhaps
be gathered from the name " little mosquito," which is usually
applied to them, for though the term might be regarded merely as
a polite self-depreciatory phrase in its origin, it seems, nevertheless,
to savour largely of contempt. Children of "the black-haired
race" are also kept in subordination by frequent threats of ghosts.
And especially is the " foreign devil " made an object of terror to
them in their younger days; but when they grow up, and find
he is, after all, only a sort of harmless idiot, this fear turns into
contempt.

The children of the poor do not cost much to clothe in summer-
time, for their own nut-brown skins are then considered sufficient.
On festive occasions, however, all the brightest colours are made
to serve, at the same time, on the same child, the effect being
very striking, to say the least of it, and calculated to attract
attention. The young are also taught the proper rules for dressing,
eating, sleeping, saluting their parents, visiting, etc., which they
observe like little machines. One of the earliest concerns of the
mother is to teach her child to fear the spirits ; and for this purpose
she takes him to the temple, and bribes him with toys or cakes,
concealed in her capacious sleeves, to bow down three times three
before the grim idol, which at first only terrifies him. But by
degrees she succeeds in instilling into the mind of her offspring the
same dark superstitions which have been her own nearest approach
to a knowledge of u the true God and eternal life."

156 KWANG TUNG.

At each stage in life the Chinese receive a new name. There is
first the "milk-name," given at birth, which is as depreciatory as
possible, such as Dog, Flea, Pig; the object being to divert the
attention of evil spirits from the child. Girls, however, as among
us, are sometimes called by sweet names ; for instance, Jessamine,
Perfume, Precious ; or else, particularly among the poor of Canton,
they have to be content with merely Number one, Number two,
Number three, and so on. As soon as he commences study, a boy
receives his school-name, such as Ink-grinder or Promising Applica-
tion ; at marriage, youths receive a third name, and, if ever they
obtain a degree, a fourth (the official name) is conferred. After
death the Celestial's last name is acquired, and this is placed on
his tablet : in the case of royal personages, a still further epithet,
as Benevolent, Pious, Discreet, is added, much in the style of
western lands. No man puts his own name over a shop door,
but uses a trade sign, such as Mutual Advantage or Obedient Profit.

CHAPTER XIII.

EDUCATION.

THE Chinese consider education to be of very great importance,
and every parent who can spare a few pence per month will
send his child to school. One of the first sentences which he learns
declares that, if he be not educated, he will go wrong, become a
lawless subject and a disobedient son. As soon as he enters school,
he becomes a disciple of Confucius, and pays idolatrous homage to
him. There is, however, no real " education," or " leading out "
what is already in the child, but a weary cramming in of cut and
dried sentiments, which in the end make him incapable of thinking
logically.

At seven years of age a boy's father takes him to the teacher
who is to initiate him into the mysteries of reading and writing,
on approaching whom he bows down and receives his book-name.
The schoolroom is not a bright and airy room hung with maps and
charts, as in England, but probably some wretched shed in an out-
of-the-way alley, or over a shop, which contains little more than
desks and forms, with a tablet to Confucius and the God of Letters
at one end, before which incense is burnt every day. Work goes
on from sunrise till 5 p.m., with only an hour's interval, the course
of study being the same as has been pursued for the last two thou-
sand years. The boys begin with the Three Character Classic, so
called because of the arrangement of the characters in columns of
three each, a book entirely unsuitable for a school primer. It opens
with the statement : "Men at birth are by nature good ; but in
practice they differ." It then deals with the necessity of education,

158 KWANG TUNG.

gives lists of the elements, virtues, grains, domestic animals, social
duties, books to be learned, and various other things, closing with
examples of diligent students. Among the latter is one who tied
his hair to a beam to keep himself awake, another who pierced his leg
with an awl, another who fastened his book to the horns of a buffalo
at plough, and another who studied by the light of a glow-worm.

For a long time the boys are not taught the meaning of what they
learn, but they have to come up and stand in a row, while the
teacher tells them the sound of the characters ; thus in Cantonese :
— Yan ctii ch'o, sing pun shin, etc. They then sit down and shout it
aloud till ready to come up, and " back it" or repeat it word for word
from memory. Two or three years may be spent in this dreary
work of committing to memory unintelligible sounds, and learning
to write the characters with a hair-brush and so-called Indian Ink
(which is really Chinese). Not till later on does the teacher begin
to explain the sense. This is the reason why many who have left
school early can read books, but not understand their meaning. The
second book taken up by boys who stay long enough at school is the
Thousand Character Classic, a similar work written in columns of
four words each ; of course, nothing of geography, arithmetic, science,
or foreign languages is taught. When the pupils are advanced to
the high schools, it is only to learn a more elegant style of composi-
tion, and to write antithetical sentences ; so that the net result of
all their education is to stultify rather than develop their intellects,
and to make them believe there is nothing more of any consequence
to be learnt than Confucius knew five hundred years before Christ.

The way to official distinction in China is by passing Exami-
nations in these subjects. For this purpose there are annual
gatherings of students in the district cities, who compete for the
first degree, called " Eudding Talent," about one per cent, of whom
pass. Those successful then come up to the triennial examinations,
held in the provincial cities, when a still smaller percentage gain
the much coveted degree " Deserving Promotion." They are then
eligible for office, exempt from corporal punishment, and can de-
mand trial by their peers. * It is from the list of those who have
gained this distinction that the officials are chosen. At examination
* Archdeacon Moulc, China New and Old.

EDUCATION. 159

times the provincial cities present a busy scene. To Nanking alone
some twenty or thirty thousand candidates come up, and together
with their servants number about a hundred thousand strangers.
Like students elsewhere, they have a reputation for rowdiness, and
sometimes resort to acts of violence.

The Canton Examination Halls cover sixteen acres of ground,
and are surrounded with a high wall. Access to the interior is
only gained by two large and imposing gateways, duly guarded by
watchmen. There are 8653 cells in rows, running right and left
of the central court and avenue, each cell being only five feet nine
inches deep, three feet eight inches wide, and more resembling a
horse-box than anything else we can think of. Grooves are made in
the walls of each cell, to admit a plank, which serves as table by day
and bed by night. Once within, the candidates are not allowed to
leave the enclosure during the examination, and the outer gates are
sealed. In spite of all precautions, however, some are turned out
each season for concealing " cribs."

The present system of examination for degrees and official
appointments was instituted about a.d. 600, and the course pursued
has remained much the same until now, although in some cases
modern science has lately been made a special subject, under the
conciliatory title of " Ancient Learning." Five subjects are usually
selected from the writings of Confucius and Mencius, or from the
ancient books of poetry and history, upon which an essay has to be
written. The following are examples given : — " A man from his
youth studies eight principles j when he arrives at manhood he
wishes to reduce them to practice." "The sound of the oar, and
the green of the hills and water." " He who is sincere is intelligent,
and the intelligent will be faithful."

Each candidate takes with him the rice, fuel, cakes, tea, candles,
bedding, etc., which he needs, and there is an official cook attached
to each row of cells. He is thoroughly searched as he passes in,
and when once installed has to remain in the enclosure for thirty-
six hours. Nevertheless, it is said that essays, written small, are
sometimes concealed in the lining of their padded coats, and essay-
vendors are also at hand who receive notice of the text over the
wall, and pass back the required essay by the help of the watchman.

160 KWANG TUNG.

At the expiration of nine days the students are dismissed, to
reappear again on the eleventh day, when five more themes are
given them, and so again on the fourteenth day ; but by noon of
the sixteenth day all the candidates have left the Halls. When a
student dies from the exposure and fatigue entailed (which is not
an unusual occurrence), his body is passed outside the wall, and
left there for his friends to remove. The examination for the
third degree is held only at Peking, where there are 10,000 cells.

The competition is open to all classes, and the poorest peasant
may become the most distinguished official, provided he be not a
barber or a play-actor. On the other hand, degrees and official
honours may be purchased by the rich, and sometimes (as already
seen) they are obtained by bribery and cheating ; but the fact never-
theless remains that whoever has the ability to work, may obtain
the highest place in the land. But as the number of degrees is
limited, and only the vacancies are filled, unsuccessful candidates
sometimes pass their lives in fruitless endeavours to gain the coveted
honours. The Governor of Anhui, who conducted the triennial
examinations at Nanking in 1888, reported among those who failed
eighteen over ninety years of age, and twenty-five over eighty. At
the same time he requested that honorary degrees might be con-
ferred upon them, in acknowledgment of their life-long devotion to
iterary pursuits.

The education of a gentleman is not considered finished without
some knowledge of archery and music. Students may often be
seen at the present day, practising with a bow on the Canton wall,
just the same as in ancient times. The music of the Chinese is in
a very crude state, but it, nevertheless, has an astonishing power
over the people. They know nothing of harmony (just as they
cannot appreciate shade in pictures) and their tunes are set to no
particular key, but there are two scales in use, one of six notes and
the other of eight. Buddhist priests chant in something like
Gregorian tones, but the singing of the streets and tea-houses is
always in falsetto, " something between a squeal and a scream," the
effect of which is more easily imagined than described. Yet it was,
no doubt, to hear music like this, that Confucius forgot his food
and travelled to distant places. The Chinese have over seventy

EDUCATION, 161

instruments, comprising drams, gongs, cymbals, tambourines, and
various stringed and wind instruments, all without keys. " The
gong is the type of Chinese music ; a crashing harangue of rapid
blows, with rattling accompaniment of small drums, and crackling
symphony of shrill notes from clarionet and cymbal are the chief
features." It has been well said that Chinese music seems as if each
performer had his own tune, and was trying to play the loudest ;
the instruments also not being adjusted to the same key, the effect
upon a sensitive ear is simply awful.

The Geography of the Chinese is of a very rudimentary kind, and
the native maps betray a profound ignorance of the size, propor-
tions, and situation of the various countries. America and Africa
are omitted altogether j China is surrounded by water, while
England, France, India, etc., are arranged as headlands and islands
along the western coast of the Middle Kingdom. Some parts are
supposed to be inhabited by fabulous animals and men.

The Astronomy of the Chinese is little more than astrology, and
was probably derived from the Chaldeans or Hindus. They be-
lieve the earth is flat, but they have made many correct observa
tions of comets and eclipses. They only study the heavens
however, because certain stars are believed to influence the lives
and destinies of men. An almanac is prepared by the Chinese
Government with great care, and for some years Europeans were
employed in its compilation, but they were not allowed to touch
the part which treats of lucky days, etc.

Almost all that the Chinese know accurately of the geography
of their own and other lands, of astronomy, mathematics, and other
sciences, has been given them by Europeans, first among whom were
the Jesuits, who corrected their calendar and made a survey of the
empire. To their labours must be now added those of Protestant
missionaries, who have translated works on the various branches of
science. The series of Macmillan's science hand-books and valuable
works on medicine can now be bought in Chinese, but the
literati and people, with a few exceptions, are still too fast
asleep in their self-conceit to know the value of these precious
gifts.

Many Chinese, however, both men and women, are indebted to

L

1 62 KWANG TUNG.

mission schools for a general knowledge of men and things, besides
the Christianity which makes them " wise unto salvation." In
Canton and all large mission centres there are schools for boys and
girls, and here and there are high schools and training institutions
where men of culture are doing noble and self-denying work for the
education of the young, the fruit of which will no doubt be great in
future days. In this class of effort, however, the "VVesleyaii Mission
has been far behind some of the American Societies, though of late
some attempt has been made by our representatives in Canton to
supply this important lack by the establishment of a Theological
Training Institution for young men ; and also, through the per-
sistent efforts of our devoted lady missionaries, both married and
single, a long-needed school for the girl children of our native con-
verts, at present conducted by Miss Wood and Miss Clift. If
Chinese young men are to be properly qualified for the work of the
ministry in their own land, and the children of our converts are
not to be driven to heathen schools for their education, both these
institutions are highly necessary ; and they certainly have as great
a claim on our prayerful sympathy and support as the direct evan-
gelisation of the masses.

CHAPTER XIV.
THE CHURCH IN CHINA.

IT must not be supposed that the desire for the conversion of the
Middle Kingdom is a modern thing, and that it has been left
without the offer of Christ until quite recent times. It is now nearly
thirteen hundred years since the first Christian missionaries found
their way into this then almost unknown land, and during the
intervening time there have not been wanting hundreds of martyrs
for the truth, most of whom, however, fill unknown graves. But
the permanent and visible result has been small, and it seems as if
it were reserved for war (much as we deplore the necessity) to open
up the country and make it possible to bring the knowledge of the
Gospel to the ears of the nation as a whole.

The first known Christian missionaries to China were the
Nestorians, who probably arrived about a.d. 505. As a witness of
their work, there still exists a large tablet at Si Ngan Fu, treating
of the nature of God and Christ, of Christian duties, and of the help
given by the Emperor to the Church, which shows that this form
of Christianity was in a flourishing condition about the seventh
century of our era. But, from some cause or other, it has since
wholly disappeared, leaving no trace in the land but this solitary
monument.

In 1246, during the reign of Kuyuk Khan, the Roman Catholics
sent a mission to China, and, though bitterly opposed by the
JNestorians, they succeeded in making six thousand converts ; but
in 1368, when the descendants of Kuyuk Khan were driven out by
Chinese troops, all traces of them also disappear.

164 KWANG TUNG.

The second period of Roman Catholic missions begins with 1582,
when the Jesuit Ricci established himself at Shau King. Thirty years
previous to this time Xavier had arrived at St John's Island, off
Macao ; but his plans were thwarted by the jealousy of his own
countrymen, and he died without having set foot on the Chinese
mainland. Ricci, however, was more successful, for he obtained
leave to remain at Shau King by pretending such admiration for
the Chinese Empire as led him to desire to live and die there. He
was crafty enough to conceal the real object which he had in view,
and by this means he succeeded in reaching Peking in 1601, having
overcome incredible difficulties, and waited no less than twenty-one
years from the time of his landing. From this time, so great was
the energy and industry of the missionaries, that in 1617, when a
decree was made, ordering them all to quit the Empire, they had
already published no less than three hundred and forty treatises on
science and religion. Ricci being, however, more of a politician
than theologian, allowed his converts to worship their ancestors,
Confucius, and images, provided they placed a cross on the altar
with them. After his death, in 1610, another persecution broke
out; but a distinguished Chinese convert, named Paul Sii, suc-
ceeded in getting the edict reversed, and introduced to the Emperor
the talented Jesuit, Adam Schaal, who afterwards reformed the
Chinese calendar. About this time there were many native con-
verts of high rank and praiseworthy zeal ; among them was Sii's
daughter, Candida, famous for her good works, who also established
a foundling hospital and a school for the blind.

Following in the steps of the Jesuits, Dominican and Franciscan
missionaries now arrived, but they were not well received by their
brethren. Soon strife arose between the orders about the term for
" God," and, in 1610, began the celebrated controversy concerning
the nature of the ancestral rites (whether they were idolatrous or
not) which lasted nearly a hundred and thirty-two years. On appeal
being made to the Pope, a legate was sent out, but the Bishop of
Macao imprisoned him till he died, forty other priests also sharing
his confinement. Seven decrees were given on the subject by five
different Popes ; the first, in 1645, was favourable to the Jesuit
view, declaring it to be only a civil rite ; but the others, with

CHURCH IN CHINA. 165

increasing stringency, declared the rites idolatrous, the last dating
1742. Meanwhile the missionaries were persecuted at various
times by the Chinese Government, until a Jesuit, named Verbiest,
obtained Imperial favour, and, on being released from prison, was
made Court Astronomer ; he also further ingratiated himself by
casting some cannon for the army. In 1708 a survey of the Empire
was begun by ten Jesuits, who completed the work in ten years.
But the violent disputes carried on between the various orders,
and the authoritative messages of the Pope about ancestral worship,
so alarmed the Emperor Kanghi, that in 1718 he forbade any
missionary to remain in the land without express permission.

Since then quiet and storm have alternated ; and at various
times both missionaries and their converts have suffered torture,
imprisonment, and death. In consequence, down to the time of
the new treaties in 1858, the number of Roman Catholic Christians
steadily decreased, and those who profess the faith to-day are said to
be mostly the descendants of the early adherents. Many children
are educated by the Sisters in the Roman Catholic faith, and
moribund infants are said to be baptised in immense numbers, and
then reckoned as converts. The death of so many of these foundling
children gives rise to the rumours of kidnapping and mutilation,
which are prevalent at times. The amount of religious instruction
given by Roman Catholics to their converts is not great, hence
many of them are " little better than baptised pagans." *

Protestant missions to China began with Robert M orison of the
London Missionary Society, who arrived at Canton in 1807. In
1809 he became translator to the East India Company, by whose
aid he brought out his Chinese Dictionarv and Bible, said to have
cost .£12,000. When he afterwards visited England on furlough,
he was honourably received by George IV., but his valuable life
came to a premature end in 1834, and he now rests from his labours
behind the little Protestant Chapel in Macao. Though lue only saw
four converts during his own lifetime, he did a preparation work of
vast importance to his successors. Milne arrived in 1813, and
after spending seven years in Malacca, shared in Morison's transla-
tion work. When Hong Kong was ceded to Britain, a new start

*

Williams.

166 KWANG TUNG,

was made, and the mission stations in the Straits Settlements, amid
an unstable population, were given up. Among the pioneers who
nobly laboured to open the way for modern missionaries was Dyer,
who worked for seventeen years with untiring energy and conse-
cration, preparing steel punches for a fount of movable Chinese type,
but died before his work was complete. The first native preacher,
Leung ah Fah, was obliged in 1833 to flee for his life to Singapore.
Gutzlaff made several trips of exploration up the coast, distributing
books j but, finding no opening for mission work, entered the
Consular service as an interpreter. Medhurst, who arrived in 1835,
did good work in Amoy, where the London Missionary Society has
since had much success. He laboured prodigiously for thirty -nine
years, leaving behind him no less than ninety-three works. " There
were giants in those days."

In 1834, Dr Peter Parker opened in Canton the first medical
missionary hospital, since carried on for many years by Dr Kerr,
largely supported by donations from native officials and merchants.
Similar institutions have been established in other places, such as
that under Dr Wenyon in Fatshan, the Alice Memorial Hospital in
Hong Kong, and many others. Dr Wells Williams made himself
famous by preparing a dictionary of the Chinese language and a
smaller one of the Canton dialect, also an historical and descriptive
work on China, of great value, entitled The Middle Kingdom. In
1843, two years after Hong Kong was occupied, the London Mis-
sionary Society established itself there under the famous Dr Legge,
whose translation of the Chinese Classics has brought this ancient
literature within reach of English readers. Since his retirement
from China, he has occupied the post of Professor of Chinese at the
University of Oxford. Dr Chalmers of Hong Kong has also gained
a very high reputation as a sinologue, and Dr Eitel has produced a
Cantonese Dictionary based upon that of Dr Williams.

These are only some of the more prominent names that have
graced missionary annals in South China. There are many other
noble men, connected with other districts also, who form a
prominent part of a host of workers, whose numbers have steadily
increased, and whose work is beginning to be felt a power in the
nation. The Protestant missionaries have several times revised

CHURCH IN CHINA. 167

the Bible ; but as some difficulty has arisen about the terms for
" God " and " Baptism," there are various editions in circulation.
They have also written many commentaries and treatises on science
and religion.

In 1877 a conference of Protestant missionaries was held at
Shanghai, and again in 1890, when thirty-six. different societies
were represented by four hundred and forty-five members. Papers
were read on nineteen different subjects bearing on mission work,
and the written report embodies much valuable information gathered
from a variety of sources.

The summary gives for 1889 a total of 1296 missionaries, of
whom 589 were men and 316 single ladies ; native helpers, 1657 ;
Hospitals and Dispensaries, 105 ; patients treated in 1889 num-
bered 348,439. There were 522 organised churches, of which
ninety-four were self supporting and forty-nine partly so. Books
distributed in 1889 amounted to 665,987 copies, and tracts to over
a million. There were 16,836 pupils in schools ; the number of
communicants was 37,287, who, though nearly all very poor, con-
tributed $36,884, or nearly three shillings per head per annum.

The growth of mission work in China shows a remarkable ratio
of increase, and the following statistics are cause for great thank-
fulness and encouragement : —

In 1842 there were 6 communicants.

„ 1853 „

55

350

j)

„ 1865 „

55

2000

jj

„ 1876 „

55

13,035

55

n 1886 „

55

28,000

)>

„ 1889 „

55

37,287

))

Thus in the brief period of forty years, the number of Protestant
converts has risen to nearly forty thousand, in spite of every manner
of opposition placed in their way.

A lively discussion took place on Dr Martin's paper, entitled
" Ancestral Worship, a plea for toleration," after which the Con-
ference recorded its conviction that " idolatry was an essential
constituent" of this practice. But the most important work. done

1 68 KWANG TUNG.

was the passing of a measure for a new translation of the Bible, and
also an annotated copy of the Scriptures, long needed. During the
session the members had a narrow escape from serious injury by the
collapse of a light bamboo staging, upon which they were all sitting
to be photographed, when it began to bow gradually forward, throw-
ing them one upon another in a confused mass j but fortunately none
received permanent injury.

The year 1891 will long be remembered for its anti-foreign riots.
In May, a mob stormed the Jesuit Cathedral at Wuhu, set fire to
several houses belonging to the mission, and attacked the British
Consulate, from which Her Majesty's Representative had to escape,
disguised as a Chinese coolie. At Nanking the American Methodist
Girls' Schools were pillaged and set on fire before troops could
arrive to disperse the rioters. There was also an outbreak at Chin
Kiang. In June, a Jesuit Church of two hundred years' standing
at P'an Yang was burnt down, together with several houses adjoin-
ing. A rising at Kiu Kiang was quelled by a handful of foreigners,
who drove off the enormous crowd with fixed bayonets. At
Wusueh the riot occurred in which Mr Argent of the Joyful News
Mission and Mr Green of the Customs Service were cruelly
murdered, the ladies and children of the mission, at the same time,
having a very narrow escape. Commenting on this event, the
Viceroy of the province is reported to have said that the persons
killed were nobody in particular, and that, as long as the foreign
officials were not attacked, they had nothing to fear ; but the
heavy compensation required, and the grand military funeral which
followed, showed them plainly that, among Europeans, a great value
is placei upon every human life.

In the same month the French Church and Orphanage at
Woosieh were burnt. Then the foreign ambassadors sent a joint
note to the Central Government of China, demanding protection for
the lives and property of their subjects. A slight lull followed ; but
in September a serious outbreak occurred at Ichang, where the
Protestant and Roman Catholic missions were burnt and destroyed,
together with all the foreign settlement. This move was evidently pre-
pared and carried out with great care, for, though almost every house
on the Concession was destroyed, the "Consulate" wasleft untouched,

CHURCH IN CHINA. 169

and the Consul himself unmolested. It arose in this way : — A baby
boy was brought to the Convent under the pretence that he was a
foundling girl. The Sisters received the child without suspicion,
and did not find out their mistake till afterwards. When the
friends came and demanded him back, they immediately gave him
up; but, meanwhile, an accusation of kidnapping was spread (and*
it is quite possible that he may really have been stolen by those who
brought him ; but, if so, it was for the express purpose of casting
the odium of the deed on the mission). A mob now surged round
the convent and set it on fire. With difficulty the seven Sisters
fled to the river-side, protected by Father Braun, a tall and powerful
priest, for the Chinese soldiers sent to escort them, threw them
over the bank and helped the mob to pelt them. Fortunately, the
English captain of a river steamer passing at the time saw their
danger, and lost no time in sending a boat to rescue them. They
presented a pitiable sight when they arrived on board, their long
robes being covered with blood, and one of them being badly
wounded ; Father Braun also had received many injuries in his
heroic attempts to defend them.

In November, riots of a serious nature broke out in Mongolia and
Chihli, when five hundred desperadoes of the so-called " Temperance
Society " or Rationalists attacked the Christian community. They
slew five hundred persons, and destroyed the mission premises.
During this terrible time Mr Parker of the London Missionary
Society had a narrow escape from Chao Yang, for he fled with the
fugitives by the south gate as the rebels entered on the north.
After suffering much from cold and exposure for some days, while
he was in hiding with the peasants on the mountains, he returned
to the wrecked city, and, having buried his books and valuables,
made good his escape to Tientsin.

As an instance of a personal attack made upon a missionary, we will
mention the case of Dr Greig of the Irish Presbyterian Mission, who
was paying his monthly visit to Kirin. While sleeping at an inn,
as was his usual custom, he was awakened in the night by a dozen
soldiers, who seized him by the throat and beat him with their
swords, asking " Where is the child ? n Supposing them to be
robbers, he offered them money, but this they refused to take, and

170 KWANG TUNG.

continued to ill-treat him for four hours, until he nearly died. He
was then imprisoned for three days with the full cognisance of the
Governor-General, who had taken upon himself to suppress the new
Imperial Edict of Toleration.

These incidents will give some idea of the peril to which
missionaries and their converts are exposed in China from time to
time, especially when (as at the present time) the people are thrown
into excitement by a foreign war ; and alas ! from many of the local
magistrates there is little hope of protection. Four years ago many
Christians were murdered in Ta Shu Hsien, near Chung King.
Their property was stolen, their houses burnt, their crops carried
off, and hundreds more were rendered homeless. Although, accord-
ing to Chinese law, the punishment for murder and incendiarism is
decapitation, and the new Imperial Edict of Toleration had been
promulgated in the meantime, even two years afterwards the refugees
still dared not return home.

During this terrible time we are glad to say that, though in
Canton there were rumours and threats now and again, no actual
outbreak took place there. Probably the memory of former defeats
in that region has not altogether died out, and the close proximity
of the Hong Kong Garrison and Fleet may also act as a deterrent.

CHAPTER XV.

CAUSES OF DISORDER.

NOW for every effect there is a cause, and we must not jump, as
some have done, to the conclusion that the Chinese, as a
nation, are hostile to the Christian religion as such. As a rule they
are tolerant to all religious opinions, unless stirred up by some other
influences. And these other influences we find in the anti-foreign
pamphlets and pictures which were widely circulated in certain dis-
tricts for the express purpose of stirring up a violent anti-foreign
feeling. A tract entitled Death to the Devils' Religion was scattered
broadcast, eight men alone giving away 160,000 copies each in one
town. Other titles were as follows : — False Doctrines must Die,
Kill the Devils (a popular song), Devils Worshipping the Pig-appari-
tion (a blasphemous cartoon), Do not become Devils, etc. Many of
these were obscene in the extreme, and their avowed object was not
only anti-Christian, but anti-foreign. The programme laid down in
them was first to destroy the native Christians, who were said to be
bribed with money by missionaries, or bewitched with pills to burn
their ancestral tablets, and become converts to Christianity for life.
Then the missionaries were to be killed, and, lastly, the merchants,
of whom they were said to be the agents.

One writer based his appeal on the Sacred Edict, which is a series
of moral precepts given by the Emperor Kanghi about a.d. 1700,
and amplified by his successor, Yung Ching, whd also commanded it
to be preached and explained throughout the whole Empire, on the
first and fifteenth days of every month, in the Confucian Halls.
Dr Chalmers says, however, that it was neglected altogether from

172 KWANG TUNG.

1796 to 1851, and only recommenced when Christian preaching-halls
were opened, in order to counteract their influence. The Sacred
Edict contains precepts exhorting to Economy, Industry, Filial Piety,
etc., but it also contains the sentence : "Degrade strange doctrines;"
which, ill the paraphrase, is made to apply to Buddhists, Taoists and
Roman Catholics. The pamphleteer referred to above, takes this as
his text, and bases upon it his argument that Christianity is a pro-
scribed religion. It may seem to a westerner curious to found an
appeal on an old edict, when several more modern ones practically
revoke it, by declaring that Christianity is good, and the converts
are to be left unmolested. But it does not seem strange to a
Chinese mind, which has been aptly described as " built in water-
tight compartments."

We are further informed that what may be called the Blue Books
of China also contain infamous charges against Christians, which are,
of course, circulated with the full knowledge and approval of the
Mandarins. So does this strange power take back with one hand
what she has given with the other. On the one side you see the
new Imperial Edict of Toleration, and on the other are official docu-
ments in which it is asserted that missionaries have political ends
in view, and aim at bringing China under foreign dominion ; that
foreigners steal away their money by trade, and want to dig their
mountains in order to remove the wealth to other lands. Doubtless
much of this fear is owing to the arrogance of the early Papal
decrees on the one hand, and to unscrupulous adventurers and
traders on the other ; but a great deal more is due to the national
hatred of foreigners as such.

Another cause of disorder is the weakness of the Government of
China. This is abundantly shown in the impunity with which the
scholars and gentlemen of Hunan (the province from which the
incendiary pamphlets came), have persistently refused to allow
telegraph poles to be erected within their borders. When the
magistrate (who is always a native of another province than the one
in which he holds office), went to expostulate with those who pre-
vented him from carrying out his instructions, he was promptly
seized and thrashed. The anti-foreign placards were also found
posted there side by side with the Imperial Edict of Toleration.

CAUSES OF DISORDER. 173

The best soldiers come from this insubordinate province, and they are
not to be depended on for putting down anti- foreign riots, while their
discontent is still further increased by the deferment of their pay.
At Ichang also, the Mandarins were powerless to protect the French
Sisters from the violence of the mob, and of their own soldiery.

In the same month in which the Ichang outrage occurred the
people of Yii Yor were excited over the discovery that their graves
had been rifled, and, when the official came out to see, they promptly
broke his chair, tore his clothes and compelled him to escape for his
life back to his Yamen. Then again, although the riot at Wusuch
began at seven o'clock in the evening, Mr Green was not murdered
till midnight ; but meanwhile the Yamen runners were making a
good harvest by levying blackmail, and allowing the guilty to
escape, and it was not till fifty-four days after the riots that posters
were put out offering rewards for information. This dilatoriness of
the authorities arises to a great extent from fear of facing a com-
bination of the local gentry and people, since they can so effectually
make their power felt. In May 1892, a Canton official, who had
made himself unpopular, was met by a band of ruffians in the street,
dragged from his chair, and hacked to pieces on the spot. When
the district magistrate sent to arrest the murderers they threatened
to serve him also in the same way, so the matter was dropped.

The natural outcome of this temporising of the authorities is the
existence of banditti on land and pirates on the sea, who keep the
people in a state of constant apprehension. Indeed, this state of
things is a very ancient one, and, like all long-standing evils, cannot
be quickly remedied, especially by a feeble and corrupt government.
Frequently bands of desperate armed men land, and make threatening
demands on a village. If these are not promptly responded to, they
attack the place, murder those that oppose them, and, even in some
cases, innocent women and children, and finish by carrying off the
plunder. The native troops fear these gangs, and are therefore of
little use in destroying them. Thus the evil goes on, and people
submit to blackmail rather than commit their cause to the oppressive
official, and the doubtful valour of soldiers equipped with a blanket,
fan, umbrella, spear and sword, who may'Jbe quartered on them, and
do nothing but sleep and smoke opium until the rest of their

174 KWANG TUNG.

possessions are consumed, the pirates, meanwhile, still remaining at
large. But " even a worm will turn," as was shown early in 1893,
when a crowd of villagers fell by night upon some pirate junks in
the bay, hacking to pieces all the occupants, with the exception of
two men whom they solemnly sacrificed to the spirit of the head-
man's son, whom the pirates had previously murdered.

A bold deed was done in 1891, on board the s.s. " Namoa," whose
officers were English. She was on her way up the coast with several
hundred returned emigrants, bearing their savings from Singapore
and elsewhere. Among the deck passengers were fourteen pirates,
who, when the ship had sailed some way beyond Hong Kong, shot
the only English passenger, the captain and others, and, after looting
the ship and the boxes of their fellow-countrymen, made good their
escape. Great efforts were made by the Chinese government to
secure these pirates, and nineteen men were afterwards beheaded
on the beach at Kowloon City, nine of whom were known to have
taken an active part in the "Nanioa" tragedy. In the Canton
province alone, three hundred pirates, robbers, etc., were beheaded
during the year; yet these severe measures do not deter others
from following the same course.

The decline of the tea and silk trades and other native industries,
has helped also to induce discontent. " The motto of the present
reign seems to be 'China for the Chinese, and development by
Chinamen, with Chinese capital, Chinese labour, and Chinese
material.' " But foreigners have a sort of imperium in imperio, by
the principle of exterritoriality, and, though living in Chinese
territory, are not in the least amenable to Chinese law and authority,
but are under their own consuls and own countries' laws alone.
They are also free to carry on trade according to the treaties enforced
on the Chinese after their two great wars. And now they complain
that foreign imitations of silk, the importation of kerosene oil,
American drills, Manchester shirtings, matches and candles, is ruining
the native production. Steamers also have superseded the old
lumbering native junks, which once had a monopoly of the coast
trade. The telegraph has checked the power of officials in distant
provinces, and curtailed their liberty of action by bringing them
nearer to the throne.

CA USES OF DISORDER. 1 7 5

When we add to all this the superstitious fear which trembles at
a comet or eclipse, and dares not point at a rainbow or stare at the
sun, it is not surprising that ignorant natives are ready to believe,
concerning the unhappy children received into Foundling Homes,
of whom many naturally die, that they are killed for the sake of
their eyes ; for the report is abroad that they sell these eyes to the
English, who are able by putting one pair to fifty pounds of melted
pewter to transmute the whole into silver. For this purpose only
Chinese eyes mil do. Foreigners are believed to bewitch the places
where they dwell, and mothers cover their children's faces as they
pass, to save them from their " evil eye." It will thus be readily seen
that it is not easy to avoid being misunderstood and giving offence,
especially in the case of those who have not long been in the country.
It requires some considerable amount of knowledge and experience
to accommodate oneself to the manners and customs of a people
who look at most things from the reverse standpoint of our own.

On the other hand, Europeans, and especially new-comers, often
misunderstand the Chinese; as, for instance, when one reported that
there was a custom followed by young men engaged to be married,
of wearing a fringe of hair about an inch long standing upright
round the head, as an additional attraction for his coming bride ;
whereas the true explanation is that barbers, in shaving their
customers, encroach slightly on the cue, so that they are obliged
after a while to leave a new rim of hair to grow, a custom which of
course has no reference whatever to marriage. Moreover, the
Chinese are always more or less reticent and deceitful to the
foreigner, partly from habit and partly from fear or hatred ; so that
even those who know them best, can never be wholly sure when
they have got at the truth of a given matter.

The history of foreign relations with China has also not been of
the most reassuring kind to a proud and exclusive race. From the
first the nation appears to have been shy of intercourse with outside
countries, though not indisposed to trade. They were then ignorant
of the resources, powers, and designs of the peoples who came to
their shores, but this shyness was the means of saving them from
falling a prey to European colonisation schemes. Very soon their
shyness gave way to fear, when they saw the violence of the

176 KWANG TUNG.

Portuguese and Dutch explorers ; and this again was turned into
contempt when the ambassadors of those nations submitted to the
most humiliating insults in their attempts to gain an audience with
the Emperor. Hence arose their refusal, at a later day, to receive
English officials on terms of equality.

Meanwhile the East India Company was carrying on trade with
Canton; though it was evident that there was no guarantee of
safety for the lives and property of foreigners there. Renewed
attempts were made, at great expense, to negotiate with the Canton
officials and the authorities at Peking, but they failed through the
insolence of the Chinese. Then came the memorable event, when
the Commissioner Lin, having imprisoned the British Resident and
all the foreigners in Canton, under threats of violence, demanded
the surrender of all the opium in Chinese waters, which led to the
first war and disastrous defeat of the Chinese.

Not long after, owing to the seizure of persons sailing under the
English flag, a second war broke out, the Chinese again being
defeated. The English and Erench then marched on Peking, took
the capital, and burnt the Summer Palace by way of retaliation for
the treachery of their foes in seizing Mr Parkes under a flag of
truce. A second treaty was now signed, which included the
residence of foreign ambassadors in Peking itself, and the tolera-
tion of Christianity throughout the Empire. It is not surprising
that the Chinese should hate the nations which have humbled their
ancient pride, and the religion which they were forced to tolerate,
as the final outcome of the war.

But there is yet another, and a sadder page in the history of
these later years. While the war was going on, the terrible Tai
Ping Rebellion arose. It was natural that the rowdy elements of
the nation should become bolder, when they saw the weakness and
rottenness of the government, shown in the wars with Britain and
France. There was then also, as now, a great deal of discontent
arising from the oppression of the officials.

Just at this time a farmer's son, named Hung, who had failed in
his attempts to get a degree in the Canton examinations, and was
brooding sadly over his disappointment, received some tracts which
a native Christian was distributing to the students. These he read,

CAUSES OF DISORDER. 177

and being but imperfectly instructed, believed himself to be specially
appointed of " The Heavenly Father," and " The Heavenly Elder
Brother" as he called Jesus Christ, to rule the Chinese Empire
He started by preaching the only true God. A Canton missionary
hearing of this, invited the man to study under him ; but because
he was not baptised at the end of two months, he left the city
and returned to his native place, where he soon made converts of
his own family. Having now gained a following, he went about to
destroy idolatry, and to teach the worship of the true God. But
robbers and all who were discontented gathered around him and
joined his standard. The result was, that the character of the
movement became rapidly changed, and Hung began to seclude
himself after the manner of Eastern monarchs. His followers also
cut off the cue, which was a badge imposed upon the Chinese at
the Manchu conquest, and not a national token.

Such was the weakness of the Imperial Army, that the T'ai
P'ings carried all before them. In six months they traversed four
provinces, took twenty-six cities, and defeated every force sent
against them. Having captured Nanking and Chiu Kiang, they
sent a body of men to march on Peking, but the expedition failed
through lack of courage. If Hung had risked all in this final
venture, it is thought that he would probably have taken the capital.
But he missed the tide in his affairs, and soon after, his cause was
hopelessly ruined by the disunion and fearful cruelty of his
followers. One of his officers named Shik also withdrew with a
large following, and another named Yang, professing to be the Holy
Ghost, wanted to give Hung forty lashes for misdemeanours.

Fresh rebel leaders also arose ; Fatshan and other places were
looted and destroyed ; but the T'ai P'ings were at last besieged in
Nanking, not, however, before they had caused a terrible destruction
of life, property, and industry. The Imperialists sought the aid of
an American leader named Ward, who organised the motley
" Ever-victorious Army." When he died, Gordon took charge of
it and finally put down the rebellion. At the capture of Nanking,
Hung committed suicide, and the seven thousand rebels found
within the walls were slain.

Fifteen years had elapsed since the first outbreak, and there was

M

1 78 KWANG TUNG.

nothing to show for it but awful carnage. The religious character
of the movement had long since disappeared, and the presence of
the rebels become an unmitigated disaster, for they rebuilt nothing
that they destroyed, and they organised no new system to take the
place of the old. Millions of pounds worth of property was de-
stroyed, and wild beasts roamed about the deserted towns. Besides
the misery, sickness, and loss of the survivors, who fell to eating
dead bodies and baked earth, it is estimated that hventy millions of
human beings perished in this rebellion, and the fairest provinces
were devastated. As all this unfortunately grew indirectly out of
the distribution of Christian tracts, it seems as if the Chinese
are justified in directing special laws against political combina-
tions under the guise of religion. During these disordered times
thousands of coolies were kidnapped and sold to the Portuguese at
Macao, who shipped them off to work in the mines of Mexico and
Peru.

These are some of the causes that make the country like a slum-
bering volcano, whose next eruption may be close at hand even when
all appears quiet on the surface. Furthermore, secret societies exist
which may at any time cause a great and widespread disturbance,
and bring untold disaster on this unhappy land. Perhaps also
China is really waking up, and what we now hear is the muttering,
stretching, and yawning of one who does not know exactly what he
will do when he gets up.

Sufficient has been told to show that foreigners of all kinds are
hated, because they are an alien race, and have forced the Chinese
to acknowledge their superiority in point of power. Christianity
is also associated by treaty with the humiliation of the Government,
and indirectly, through the T'ai P'ing Eebellion, with one of the
most awful disasters in modern history. The development of
foreign trade affects purely native industries, and the superstitious
fear of the people leads them to suspect that the good deeds of
those who conduct hospitals and orphanages, and preach the
Gospel are only a covert for immoral or political ends.

It is unfortunate that Christianity should have come to the
Chinese in close company with all that a proud and feeble nation

CAUSES OF DISORDER. 179

cannot but deeply resent. There is, however, no remedy but that
employed by Wesley in England : — to labour on at God's command,
live down opposition, and " by manifestation of the Truth commend
ourselves to every man's conscience."

The effects most conspicuously shown by the riots of 1890 and
1891 are the faithfulness of the native converts, the weakness of the
Government, the power of the local gentry and mob, the awful im-
purity of the Chinese mind, though educated on the Confucian
system, and the necessity of a religion such as that of Christ
whose results are first peaceable then pure.

CHAPTER XVI.

RESULTS OF MISSIONS AND CHARACTER OF THE PEOPLE.

ENOUGH has been said to show the crying need of Christianity
in China, to enlighten, teach, rule, and save the people.
Now, what is the conclusion of the whole matter 1 What are the
results of mission work ! Though the Chinese are not a demon-
strative people, and do not betray emotion, yet there are already
between forty and fifty thousand converts in the various Protestant
churches, most of whom, we believe, have really passed from dark-
ness to light, and from the power of Satan to God. Nothing
deterred by the riots and peril of persecution and death in 1891,
over four hundred members entered the various Christian churches
in Canton and the surrounding districts during that year. There
are also plenty of instances of persons who in heart believe, but
who fear to venture an open confession of Christ. The dawn
of a better day, when peace and good government shall abound,
will doubtless witness large accessions of this class to our ranks.

The standard of intelligence found among the converts is not
high, as in the absence of a proper and enlightened system of
education it cannot be ; but their faithfulness is beyond all
question, and their genuineness is further shown by the sacrifices
which they make in many places to render their churches self-
supporting. Chinese converts will, however, require European
supervision for a long time yet. The disastrous career of the
leader of the T'ai P'ing Rebellion is sufficient to show the danger
of setting up churches composed of Chinese converts, entirely
independent of foreign control.

RESULTS OF MISSIONS. 181

The converts, as a whole, attain a good moral standard, which
(to judge from the contents of the epistles) would compare
favourably with that of the churches founded by St Paul in
Corinth, Colosse, and elsewhere j and which, in the course of two
or three generations, will undoubtedly be much higher still. Their
countenances betray the reality of the change within; their
language also and conduct are entirely altered. Then, too, they
are true, our enemies themselves being judges. They stand daily
persecution, and live in peril of losing home, wife, children, their
few possessions, and even life itself, for Christ's sake and the
Gospel's Yet, for the joy set before them, they endure the cross,
despising the shame, and will one day sit down with Him on high.
In China we not only hold our own, but steadily increase, year by
year, making up all deficiencies by death and removal, and having
a respectable number left over.

When you see their surroundings, and hear them lustily singing
" hymns of praise to Christ as God," you may be reminded of
Ruskin's words about the plant Soldanella Aljrina, which grows
luxuriantly in the Swiss plains, but which seemed to suggest new
lessons to him when he saw it smaller and weaker, but neverthe-
less successfully battling with the fierce elements, and raising its
head above the snow, far away up the mountain side. It seemed
then something nobler, as " one of the constellations of the earth."
And so, by contrast with their surroundings, our converts in China
are truly noble. They well deserve our prayerful sympathy and
kindly help.

The obstacles to mission work in China are great, but not greater
than those which the early Christians encountered ; and there is
no reason why they should not be overcome now as then, if prayer
and faithful work be continued.

Confucius, the great Chinese Sage, sets us a fine example of
courage and perseverance. He spent his whole life wandering
about from one to another of the petty states into which China
was then divided, seeking for government employ, in order that he
might find an opportunity of putting his principles into practice ;
and though he met with little but ridicule, he never lost faith in
his heaven-sent mission. It is related how, on one occasion,

1 82 - KWANG TUNG.

when hemmed in by an army of ruffians, and in peril of death, he
took up his lute and played, saying : " Heaven lodged the cause
of truth in me, and will not let it perish. What can the men of
Kwang do to me 1 " When he died, his principles had made no
headway, and, as if to make defeat doubly sure, after his death
one of the emperors burnt the ancient books which he had spent
his life in collecting and editing, and buried alive all his followers
that could be found. It then seemed that all was lost, vet now
every city has its temple to Confucius, and his writings are more
sacred to the Chinese than the Christian Scriptures to the British.
He is everywhere revered throughout the vast Middle Kingdom,
and has practically ruled China as the " Uncrowned King " for
centuries, seeing that the passing of an examination in the
principles which he collected from the ancients and handed down,
is the only legitimate way to official appointment and power.

And shall Christ "fail or be discouraged" when we know that
we have an infinitely nobler creed, which has produced more
glorious results, socially, politically, religiously ? It is impossible ;
for He offers no dry-as-dust code of morals like Confucius, but a
living Presence and a power within, to change the very nature of
mankind and free the mind and soul from bondage.

That the Chinese are capable of religious enthusiasm is plainly
shown by two remarkable cases found in their history. In the
fifth and seventh centuries, respectively, of our era, Buddhist
pilgrims braved a thousand toils and dangers in order to get to
India and collect the books and relics of their faith. " It is hard
to believe" (says Beal) "that such enthusiasm and devotion could
be found in natives of China as are so eminently conspicuous in
the characters of these pilgrims." And if Buddhism could call
out such enthusiasm in the stolid Chinese, is it not much more
reasonable to expect that Christianity will do so 1

It is doing so. A purely native " Book-lending and Evangelising
Society " has been formed in Canton, composed of members of six
missions in the city, whose ultimate object is the evangelisation of
every town and village throughout the province, on purely native
lines. A start has already been made, and the Regulations and
Report issued of the first year's work displayed a breadth of mind

RES UL TS OF MISSIONS. 1 83

and enthusiasm very un-Chinese, but nevertheless the product of
Christian life in the Chinese.

A number of converts who have studied medicine at the Alice
Memorial Hospital in Hong Kong are also now going up and down
the Canton Province, teaching and healing as their Master did in
Palestine eighteen hundred years ago. They are controlled and
supported by the native church, and the whole thing is a spon-
taneous outburst of Christian love.

The possibilities of the Chinese character, and the adaptability of
Christianity to the native mind, are shown in the way that the
converts now stand firm in face of persecution and death. Then,
too, they have always shown a tendency to associate, for every
trade has its guild, even the very beggars also. Now, Christ's king-
dom is a society, and His idea of fellowship and brotherhood is the
reverse of alien to the native mind.

The Chinese are furthermore a peaceful nation. They never ex-
celled in warfare, hence they were heartily despised by the Mon-
gols, Manchus, Huns, and Tartars, who each, in their turn, won an
easy victory over them. Their arms are still bows, spears, match-
locks, swords, and old rusty cannon ; except in the case of a few
picked troops, which are now drilled in Western style and furnished
with good arms. The soldiers carry a rattan shield, and wear loose
jackets of brown, yellow, or blue, with the character "Brave" on the
back, so as to be conspicuous in case of running away.

Nevertheless, it was shown by Ward and Gordon that the
Chinese are brave when well-officered and trained, and remarkably
cool in danger. Dr Williams relates that, during the war with
England, the inhabitants of one village sat in their doorways coolly
eating their rice, while a battle was being fought and bullets were
flying round them. But Chinese soldiers do not look very martial
with loose jackets and trousers, heavy shoes, bamboo-hats, fans,
and umbrellas. They are essentially a peaceful nation, fond of
agriculture and commerce. During the time that Canton was held
by the English and French allies, they went on quietly with their
ordinary work, as if nothing had happened. " They study to be
quiet and to do their own business;" and it is at least a remarkable
coincidence of history that, when Jesus was born in Palestine as

1 84 KWANG TUNG.

" King of the Jews," the Chinese had an Emperor whose name was
11 Peace." And who could now more fitly rule an eminently peace-
ful people than He who is not in name only, but in fact, the
"Prince of Peace V

Another good trait of the Chinese character is that they are not
ashamed to be seen on their knees. In broad daylight a shop-master
may be seen coming out into the street, and, after bowing three
times three with his head to the ground, before the little altar in
his doorway, offer burning incense-sticks and prayer ; the same
thing is also done every night at almost every doorway. Thus the
Chinese make no secret of their belief in the supernatural ; the
only fault is that it is overdone, and the air is peopled with innu-
merable malicious spirits instead of the " one God and Father of
all, who is above all, through all, and in all."

Conspicuous among the virtues of the Chinese we may note their
cheerfulness, industry, and temperateness ; for the statement made
some time ago in a certain periodical, that sixty per cent, of the
Chinese men and women drink spirits, is very misleading. They
may do so in the rare event of a marriage or festival, but not
habitually. Dr Legge says that he thought better of them, morally
and socially, when he left them, than when he first went among
them thirty years before.

Their patience is notorious. "In his staying qualities the
Chinaman excels the world." "Who but he would continue with
quiet persistence to come up to the examinations, year by year,
till he either gets a degree or dies in the attempt I " He is also
utterly oblivious to comfort, and, like Confucius, can say : " With
rice for my food, water to drink, and my bended arm for my pillow,
I am content." He requires very little more, besides a mat, a
blanket, some tea, and a basin for his food.

That the Chinese are capable of generosity also was shown in 1891,
when it was found that a coolie in Shanghai had kept in his house,
for ten years, a foreigner named Thomas Marshall, who was an ex-
journalist and paralysed, sharing with him his food, and taking him
out for rides in his rickshaw, till at length he died. After inquiry
into the truth of these facts, the foreign community made a sub-
scription to set him up in business.

RESULTS OF MISSIONS. 185

On the other hand, there is a conspicuous want of some most
important virtues. The nation suffers from the lack of honesty and
justice among its officials, truth and freedom among the people, and
humility among its scholars and gentry. The latter must soon
wake up to " know themselves," or they will ruin the country they
love so ardently.

The susceptibility of the Chinese to become converts to
Christianity has been sufficiently shown by their past and present
history ; but few people realise how great are the obstacles in the
way of a native receiving the truth, and the need of more zeal in
the propaganda. "How shall they believe without a preacher?"
Buddhism came from India about a.d. 70, and from that time there
was a constant succession of Buddhist monks streaming into the
country for six or seven hundred years. Some Emperors encouraged
them ; others persecuted and slew them ; but they were fired with a
great undying impulse " to convert the world." This it was that made
the feeble Asiatic brave the dangers of the deserts and mountains.
And now what is the result? Though Buddhism is legally pro-
scribed, it is believed in by all, from the highest to the lowest in
the land, and has thoroughly permeated the life of the people. One
reason of this is seen (may we not say 1) in their possession of that
most favourite object of Buddhist worship in China, Kwan Yin,
the " Goddess of Mercy," whose ritual is similar to a debased
Christian ceremonial.

Now, if we are to be successful missionaries in China, we must
have the same dauntless spirit of those early Buddhist monks and
of Confucius. We must believe in our message, and its adapta-
bility to the race (as they did theirs), and bring them the True
Merciful One, whom now they so ardently long for and ignorantly
worship. Moreover, men of special gifts and graces* are required
for work in China — men of a devout, studious, patient, and per-
severing disposition; not the impulsive and excitable or nervous
and melancholy.

We may take the more courage as we reflect with what poor tools
the Buddhists worked compared with ours, many of their rules being
calculated to exceedingly hinder rather than help their cause. They
* Hudson Taylor in the Shanghai Conference.

1 86 KWANG TUNG.

were forbidden to preach to a man with his clothes heaped about
his neck, with his head covered, with his shoes on, or even with
his head on one side, except when ill. A Buddhist may not preach
to a man sitting while he is standing, or lying down while he is
sitting (except when ill), or to one sitting on a higher seat than
himself, or to anyone going before him or walking along a higher
path, or in a good road while he is in a bad. How different is all
this from our unrestricted command : " Go into all the world and
preach the Gospel to every creature," regardless of posture and
circumstances, only considering his need of that Truth which alone
can save and make him free.

The effects of Christianity in China are seen in many ways. Dr
Williams says that the much praised, though wretchedly filthy and
inadequate native hospitals for the sick, infirm, and blind, and the
foundling homes which here and there exist in large Chinese cities,
are probably not more than two hundred years old ; and if so they
are almost certainly an imitation of the homes founded by Roman
Catholic missionaries and converts. • Then, too, the revival of the
preaching of the Sacred Edict, as an offset against our Gospel
Mission Halls, is a plain proof that Christianity is felt ; and where
there are secondary effects visible, we may depend upon it that the
primary ones are very real and powerful, though everything is
done to conceal them.

Effects of Christianity, indeed ! In February 1892 at Wenchow,
there had been a successful mission, when sixty-five names of
inquirers were taken, and six persons baptised. Not long after,
at an idol festival, the converts refused to subscribe to honour the
image. Thereupon two leading men of the village organised a
band, and attacked the Chapel, smashing the lamps and burning
the hymn-books and Bibles. They then looted the houses of
twenty converts, drove out the inmates and sealed up their doors.
In four other villages near Wenchow, similar attacks were also
reported. Why so zealous 1 Why so earnest ? Because they fear
the effects of Christianity. Their crafts are in danger ! Their
idols are about to be utterly abolished.

"A Chinese," writing in a Hong Kong paper against missions,
betrayed a similar anxiety when he said " The culture and refine-

RESULTS OF MISSIONS. 187

ment of China are in danger from Christianity." What is that
but a confession that the Confucian system is growing weak, and
ready to pass away before the advancing Gospel ? And coming (as
it is said to do) from Mr Hong Beng (the secretary of the Viceroy
Chang Chi Tung), a Chinaman of European education, as well as
of the highest native culture, this is indeed an important admission
to make.

Taking together, then, the character of the people and the signs
of the times, we have as much reason to believe in the final con-
version of the great Chinese Empire to Christianity, as any mis-
sionaries in any now-Christian country ever had ; so that we are
not compelled to fall back upon a bare faith in the promise of God,
though that itself were sufficient. But the work is at present slow
and laborious, and being all in the foundations, is necessarily the
reverse of showy ; nevertheless a stately and noble Temple will
rise upon this basis now being laid, which shall be " a habitation
of God through the Spirit." And happy are they who sacrifice
present comfort to have some part, however humble, in bringing
about the fulfilment of God's grand purposes as declared to us in
Jesus Christ.

CHAPTER XVII.
LAST DA YS.

IN June 1891 sickness compelled us to leave the malarial swamps
of Fatshan and move to Hong Kong. Soon after we arrived
there a typhoon burst upon us. To guard against such storms the
windows of our houses are fitted with jalousies or wooden shutters,
something like Venetian blinds, only with much thicker slips, and
capable of being made fast with vertical bars. It was night when
the storm began to howl around us. The rain came down in
torrents and the wind pressure was enormous ; the house in which
we were staying was the new Union Church Manse, kindly lent us
by the devoted and successful pastor, Rev. G. H. Bondfield ; though
new and solidly built of brick with granite foundations it perceptibly
rocked. Ever and anon these typhoons or great winds visit the
China Seas, and many are the narrow escapes that steamers have
had when caught in the path of the storm. Small craft are quickly
swamped or dashed upon the shore. Eor their warning a red ball
is hoisted at Kowloon when a typhoon is known to be approach-
ing ; they then make their way as quickly as possible to the
shelter of a breakwater, specially provided for them in Causeway
Bay. Not always, however, does the warning come in time.
Such was the case in December 1892, when hundreds of Chinese
craft were wrecked and about a hundred lives lost. The deaths are
numerous on such occasions, because every boat being a home,
contains a family. Yet, even on this occasion, the survivors
showed their usual stolidity, though it was noticeable that one old
woman was inconsolable because she had lost — her clock !

LAST DAYS. 189

It must often strike the thoughtful how free this happy
England of ours is from the violent ebullitions of nature which are
common enough in other parts of the world. Think of the awful
earthquake that visited Japan on October 28th, 1891, when 6965
people were killed and 10,064 wounded, when 78,930 houses
were destroyed, and 33,590 others partly ruined. Another dread
calamity is occasioned by the old Bible scourge — the locust. In
August 1891, swarms of these destructive insects invaded the Yang
Tse valley, devouring everything before them, while cholera was
raging at the same time. Ever and anon also China's sorrow, the
Yellow River, bursts its banks, bringing desolation and death
to thousands, and famine and pestilence to thousands more.

We had a striking example in Hong Kong of the destructive
poioer of tropical rain on the 28th and 29th of May 1888, when
there burst upon the island the most terrific storm that has occurred
in the history of the colony. Twenty-four inches of rain fell in
twenty-four hours, which was equivalent to 230,000 tons per hour,
within the three and a half square miles covered by the city of
Victoria, and equal to twice the average rainfall of the whole
month. Such a terrific deluge naturally dislodged enormous quan-
tities of earth and stones, and " if we reckon one-tenth the weight
of the water, this gives over half a million tons of solid matter
carried away and driven down the steep mountain side." What
wonder then that fearful havoc was wrrought !

The new service-reservoir was quickly choked with earth and
large rocks, and the water poured over the retaining wall like a
cataract, causing great alarm lest it should burst. But the quantity
of solid matter deposited, half filled it, thus preventing that
calamity. The tramway line above was, however, cut asunder, and
much of the material carried into the reservoir, while the aqueduct
was severed in many places, and added its deluge of water to the
torrent already rushing down into Happy Valley, where the race-
course was turned into a lake. The main drains of the city burst,
and the roads were torn up and converted into deep ravines ; a few
houses also fell, and five hundred Chinese were rendered home-
less. All the streets became rivers, along which water, bearing
earth and stones, rushed with terrific force. Eight men were killed

190 KWANG TUNG.

by lightning, and two or three buried in the debris. At one time
great fear was entertained for the safety of the barracks and other
important buildings, but fortunately they were very solidly con-
structed, and withstood the strain.

The storm lasted for thirty-three hours, and the rainfall during
that time of thirty inches was equal to the rainfall of the whole of
the British Isles in a year. Never will those who witnessed the havoc
made forget it, or cease to reflect on the awful forces of nature
kept in control by Him " who holds the winds in His fists j " and
who, if He would, could in a few hours utterly destroy everything
from the face of the earth. The colony, but a few hours before a
perfect paradise of beauty and order, was now to a great extent
wrecked. The streets were buried three feet deep in earth and
rocks, and large gangs of coolies, supervised by soldiers, were kept
working for weeks to remove them. All the damage done was not
repaired in less than two years, and the estimated cost was a million
dollars (£160,000).

Amid the grand and beautiful scenes of Hong Kong a measure
of physical strength slowly returned to us. We then made our
last journey to Canton and Fatshan to bid farewell to our friends.
All was now ready to embark for England, and it was with mingled
regrets and anticipations that we stepped on board. Several
returning missionaries were fellow-passengers with us ; and as we
were sailing just between the " monsoons " or trade-winds of the
east, the weather was exceptionally fine all the way. We called at
the usual ports : — Singapore and Penang, already described ;
Columbo, where we met some old friends ; Aden, a great heap of
cinders, ashes, and sand, and probably the most uninteresting place
in the world.

At Port Said we took in coal, at a terrific speed, from lighters
brought alongside. It was midnight, and a flaming brazier on each
side lighted up the scene. The dark-skinned coolies ran in a
constant stream up a slip-way, each loaded with a bushel basket
full of coal, dashed its contents into the bunker, and came down on
the other side with the empty panier. Coal-dust filled the air and
entered the smallest crevices everywhere all over the ship. But

LAST DAYS. 191

now the work is done, the whistle blown, and before dawn we are
away up the Mediterranean.

We passed the Straits of Messina at night, and arrived at the
very important and extensive harbour of Marseilles in time to take
a drive round and see the beauties of the place. The streets were
in a neglected condition and very muddy, but the city has some
good public gardens covering extensive grounds, in one part of
which is a good collection of foreign animals, and near the harbour
stands a splendid cathedral composed of granite and marble in
alternate layers of two and one, with a central and two smaller
domes rising over a beautiful mosaic floor. It is indeed " a thing
of beauty," and as it occupies a fine elevation is also a noteworthy
landmark for those at sea.

Our first storm overtook us in Plymouth harbour, and the sea
presented a grand spectacle when we came out and ploughed and
rolled away, with the foaming water dashing furiously against our
sides, and the winds whistling in the rigging, angry in vain, and
helpless to do us harm. What a sense of power and triumph there
is in thus riding over the mighty billows ! But God help the sailor
when his ship springs a leak !

Home, sweet Home ! How beautiful the old chalky coast looked
to us, and how eagerly we scanned the familiar towns as we passed,
the same places which we last saw five years ago, and the first
that we now greet. Happy England/ Pity China and be her
light I

In spite of the many obstacles which at present impede the rapid
progress of Christianity in China, there is much reason to be strong
and of a good courage, and return again and again to the charge.
On October 25, 1875, there was a fete and banquet at the Alexandra
Palace in commemoration of the " Charge of the Light Brigade."
A tall, elderly man, with scarred cheek and minus a hand and foot,
presented himself and was admitted. After a while the conversation
was interrupted by the shrill blast of a trumpet. It was " The
Walk " : the company paused. Then came another clarion call : —
"The Trot": a silence fell on all. Yet another call:— "The
Gallop." Then the trumpeters blew "The Charge." Every one

192 KWANG TUNG.

of those veterans rose and stood up, defiant huzzas sprang from their
throats, the glass in the windows and on the tables quivered again
and again. " By St Patrick," shouted Tom, losing all self-control
and whirling his stick round his head like a sabre, " I feel I could
do it again."* Let the true soldier-spirit thus inspire the Church :
the fire of enthusiasm will then run from heart to heart, there
will be deathless devotion to the last command of Christ, and, by
the Grace of God, victory is ours !

* O'Shea's Military Mosaics, p. 296.

INDEX.

Advance, 84, 167.
Ancestral Worship, 145.
Animals, 75, 89, 130.
Archery, 160.
Astronomy, 161.
Audience, 86.

Barbers, 136.

Beggars, 122.

Birds, 76.

Blackmail, 148.

Boats, 66, 112.

Buddhism in China, 27, 33, 36, 61, 185.

Camoens, 138.

Cangue, 30.

Canton, 23, 38, 78.

Caves, 88.

Chapels and Churches, 102, 123.

Character of Chinese, 31, 182.

Children, 36, 124, 153, 157.

Clothes, 39, 123, 152.

Coal-mines, 72, 83.

Confucianism, 50.

Confucius, 49, 181.

Coolies, 2, 81.

Cremation, 36.

Cruelty, 28.

Diseases, 69, 105, 127.
Bogs, 75, 89, 131, 155.
Dragon Festivals, 137, 140.
Drink, 106, 107, 184.

Earthquakes, 135, 189.
Education, 104, 157.
Examinations, 158.
Executions, 28, 68, 174.

Family Life, 143.
Fatshan, 111, 122, 131.
Feast, 40.

Festivals, 41, 137, 139.
Filial Piety, 51, 136.
Fires, 33, 111, 120.
Fi Loi Tsz, 68.
Fish, 117.
Floods, 120, 189.
Foot-binding, 154.
Foundling Homes, 103, 164.
Fruits, 133.
Funerals, 134.

Fung Shui, 57.

Gambling, 21, 106.
Gardens, 19, 35, 97.
General Gordon, 177.
Geography, 161.

Hell, 28, 57.

History of Hong Kong, 98.

,, ,, the Church in China, 163.

,, „ European Wars, 45, 175.

„ ,, T'ai P'ing Rebellion, 176.
Hong Kong, 21, 97.
Hospitals, 104, 127, 166.

Idolatry, 24, 27, 33, 36, 54.
Indian Ocean, 17.
Infanticide, 154.
Insanity, 135.
Insects, 74.

Jews, 65.

Jinrickshas or Rickshaws, 19, 21.

Language, 69.

Macao, 137.

Manufactures, 78.

Marriage, 39, 143.

Marseilles, 191.

Ma Pa Hii, 72.

Mining, 72, 83.

Mint, 83.

Mission Work, 19, 32, 38, 70, 90, 109, 113,

122, 161, 163, 185.
Missionary Conferences, 39, 167.
Mohammedans, 35, 65, 107.
Money, 83.
Mong Fu Kong, 72.
Music, 71, 124, 160.

Names, 128, 155.
Nestorians, 163.
New Year, 41.

Officials, 91, 148.
Opium, 43.

Pagodas, 32, 65.
Paper Mill, 131.
Parental Authority, 147, 154.
Penang, 17.

194

INDEX.

Pigs, 75, 112.
Piracy, 22, 173.
Port Said, 16, 190.
Post Office, 70.
Prison, 28.

Racing, 107, 137.

Railway, 108.

Religions, 49.

Results of Missions, 129, 167, 179, 180.

Rice-growing, 114.

Riots and Causes, 168.

Robbers, 31, 68, 128, 131, 173.

Roman Catholics, 102, 163.

Sacred Edict, 171, 186.
Scenery, 67, 71, 87.
Schools, 104, 161.
Shiu Kwan, 69, 90.
Shops, 24, 78.
Silk, 79, 118.
Singapore, 19.
Singing, 71, 160.
Storms, 76, 87, 188.
Streets, 23, 27, 122.
Success, 91, 129, 167, 180.
Suez Canal, 16.

Superstitions, 27, 57, 175.

T'ai P'ing Rebellion, 176.

Tan Ha Shan, 92.

Taoism, 53.

Tartar Quarter, 34.

Tea, 118, 174.

Temples, 27, 33, 36, 42, 68, 139.

Theatres, 140.

Time-telling, 35.

Trades, 78, 174.

Tramway, 105.

Trees, 132.

Typhoons, 188.

Vegetables, 133.

Victoria, 97.

ViUage Life, 67, 93, 144.

Walled Cities and Villages, 32, 69, 93.

Washing, 136.

Watchmen, 24, 76.

Water-clock, 35.

Water-supply, 98, 135.

Weather, 73.

Wedding, 39, 143.

Women, 39, 143, 151.

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